f 


LIBRARY 

UNIVtRSITY  OP 
CALIFORNIA 

SAN  DIEGO 


4 


MOHAMMED. 

Photogravure  from  a  rare  print. 


SAQED  BOOKS  OFTHEEAST 


THE  VEDIC  HYMNS,  ZEND-AVESTA,  DHAM- 

MAPADA,  UPANISHADS,  THE  KORAN, 

AND  THE  LIFE  OF  BUDDHA 


WITH  CRITICAL  AND  BIOGRAPHICAL  SKETCHES  BY 

EPIPHANIUS    WILSON,  A.M. 


COPYRIGHT,  1900, 
BY  THE  COLONIAL  PRESS. 


CONTENTS 

VEDIC   HYMNS 

rAGR 

Introduction  3 

To  the  Unknown  God 5 

To  the  Maruts  7 

To  the  Maruts  and  Indra 30 

To  Indra  and  the  Maruts 32 

To  Agni  and  the  Maruts 32 

To  Rudra  33 

To  Rudra  34 

To  Agni  and  the  Maruts 35 

To  Vayu  36 

To  Vayu  37 

Indra  and  Agastya :  A  Dialogue 38 

To  Soma  and  Rudra 38 

To  Rudra 39 

To  Vita  39 

To  Vata  40 

THE  ZEND-AVESTA 

Introduction  , 51 

Discovery  of  the  Zend-Avesta 55 

The  Creation  67 

Myth  of  Yima 69 

The  Earth  71 

Contracts  and  Outrages  76 

Uncleanness   83 

Funerals  and  Purification  91 

Cleansing  the  Unclean  95 

Spells  Recited  During  the  Cleansing 102 

To  Fires,  Waters,  Plants  103 

To  the  Earth  and  the  Sacred  Waters 104 

Prayer  for  Helpers  105 

A  Prayer  for  Sanctity  and  its  Benefits 105 

To  the  Fire  106 

To  the  Bountiful  Immortals  107 

Praise  of  the  Holy  Bull 108 

iii 


ILLUSTRATIONS 

FACING   PACE 

MOHAMMED Frontispiece 

Photogravure  from  a  rare  print 

THE  DEATH  OF  BUDDHA 434 

Fac-simile  example  of  Oriental  Printing  and  Engraving 


VEDIC    HYMNS 

[Translation  by  F.  Max  Mittler.] 


INTRODUCTION 


THE  Vedic  Hymns  are  among  the  most  interesting  por- 
tions of  Hindoo  literature.  In  form  and  spirit  they 
resemble  both  the  poems  of  the  Hebrew  psalter  and 
the  lyrics  of  Pindar.  They  deal  with  the  most  elemental  re- 
ligious conceptions  and  are  full  of  the  imagery  of  nature.  It 
would  be  absurd  to  deny  to  very  many  of  them  the  possession 
of  the  truest  poetic  inspiration.  The  scenery  of  the  Hima- 
layas, ice  and  snow,  storm  and  tempest,  lend  their  majesty  to 
the  strains  of  the  Vedic  poet.  He  describes  the  storm  sweep- 
ing over  the  white-crested  mountains  till  the  earth,  like  a 
hoary  king,  trembles  with  fear.  The  Maruts,  or  storm-gods, 
are  terrible,  glorious,  musical,  riding  on  strong-hoofed,  never- 
wearying  steeds.  There  is  something  Homeric,  Pindaric  in 
these  epithets.  Yet  Soma  and  Rudra  are  addressed,  though 
they  wield  sharp  weapons ;  and  sharp  bolts,  i.e.,  those  of  the 
lightning,  are  spoken  of  as  kind  friends.  "  Deliver  us,"  says 
the  poet,  "  from  the  snare  of  Varuna,  and  guard  us,  as  kind- 
hearted  gods."  One  of  the  most  remarkable  of  these  hymns 
is  that  addressed  to  the  Unknown  God.  The  poet  says :  "  In 
the  beginning  there  arose  the  Golden  Child.  As  soon  as  he 
was  born  he  alone  was  the  lord  of  all  that  is.  He  established 
the  earth  and  this  heaven."  The  hymn  consists  of  ten  stanzas, 
in  which  the  Deity  is  celebrated  as  the  maker  of  the  snowy 
mountains,  the  sea  and  the  distant  river,  who  made  fast  the 
awful  heaven,  He  who  alone  is  God  above  all  gods,  before 
whom  heaven  and  earth  stand  trembling  in  their  mind.  Each 
stanza  concludes  with  the  refrain,  "  Who  is  the  God  to  whom 
we  shall  offer  sacrifice  ?  " 

We  have  in  this  hymn  a  most  sublime  conception  of  the 
Supreme  Being,  and  while  there  are  many  Vedic  hymns  whose 
tone  is  pantheistic  and  seems  to  imply  that  the  wild  forces  of 
nature  are  Gods  who  rule  the  world,  this  hymn  to  the  Un- 

3 


4  VEDIC  HYMNS 

known  God  is  as  purely  monotheistic  as  a  psalm  of  David,  and 
shows  a  spirit  of  religious  awe  as  profound  as  any  we  find  in 
the  Hebrew  Scriptures. 

It  is  very  difficult  to  arrive  at  the  true  date  of  the  Vedas. 
The  word  Veda  means  knowledge,  and  is  applied  to  unwritten 
literature.  The  Vedas  are  therefore  the  oldest  Sanscrit  writ- 
ings which  exist,  and  stand  in  the  same  class  with  regard  to 
Hindoo  literature  as  Homer  does  with  regard  to  Greek  litera- 
ture. Probably  the  earliest  Vedas  were  recited  a  thousand 
years  before  Christ,  while  the  more  recent  of  the  hymns  date 
about  five  hundred  before  Christ.  We  must  therefore  con- 
sider them  to  be  the  most  primitive  form  of  Aryan  poetry  in 
existence. 

There  is  in  the  West  a  misunderstanding  as  to  the  exact 
meaning  of  "  Vedic  "  and  "  Sanscrit  " ;  for  the  latter  is  often 
used  as  if  it  were  synonymous  with  Indian ;  whereas,  only  the 
later  Indian  literature  can  be  classed  under  that  head,  and 
"  Vedic  "  is  often  used  to  indicate  only  the  Vedic  Hymns, 
whereas  it  really  denotes  Hymns,  Brahmanas,  Upanishads, 
and  Sutras ;  in  fact,  all  literature  which  orthodox  Hindoos  re- 
gard as  sacred.  The  correct  distinction  then  between  the 
Vedic  and  the  Sanscrit  writings  is  that  of  holy  writ  and  pro- 
fane literature.  E.  W. 


VEDIC    HYMNS 


TO  THE  UNKNOWN  GOD 

IN  the  beginning  there  arose  the  Golden  Child.     As  soon 
as  born,  he  alone  was  the  lord  of  all  that  is.    He  estab- 
lished the  earth  and  this  heaven: — Who  is  the  God  to 
whom  we  shall  offer  sacrifice? 

He  who  gives  breath,  he  who  gives  strength,  whose  com- 
mand all  the  bright  gods  revere,  whose  shadow  is  immortality, 
whose  shadow  is  death : — Who  is  the  God  to  whom  we  shall 
offer  sacrifice? 

He  who  through  his  might  became  the  sole  king  of  the 
breathing  and  twinkling  world,  who  governs  all  this,  man  and 
beast : — Who  is  the  God  to  whom  we  shall  offer  sacrifice  ? 

He  through  whose  might  these  snowy  mountains  are,  and 
the  sea,  they  say,  with  the  distant  river ;  he  of  whom  these  re- 
gions are  indeed  the  two  arms: — Who  is  the  God  to  whom 
we  shall  offer  sacrifice? 

He  through  whom  the  awful  heaven  and  the  earth  were 
made  fast,  he  through  whom  the  ether  was  established,  and 
the  firmament ;  he  who  measured  the  air  in  the  sky : — Who  is 
the  God  to  whom  we  shall  offer  sacrifice  ? 

He  to  whom  heaven  and  earth,  standing  firm  by  his  will, 
look  up,  trembling  in  their  mind ;  he  over  whom  the  risen  sun 
shines  forth : — Who  is  the  God  to  whom  we  shall  offer  sacri- 
fice? 

When  the  great  waters  went  everywhere,  holding  the  germ, 
and  generating  light,  then  there  arose  from  them  the  breath 
of  the  gods : — Who  is  the  God  to  whom  we  shall  offer  sacri- 
fice? 

He  who  by  his  might  looked  even  over  the  waters  which  held 
power  and  generated  the  sacrifice,  he  who  alone  is  God  above 
all  gods : — Who  is  the  God  to  whom  we  shall  offer  sacrifice  ? 

5 


6  VEDIC  HYMNS 

May  he  not  hurt  us,  he  who  is  the  begetter  of  the  earth,  or 
he,  the  righteous,  who  begat  the  heaven;  he  who  also  begat 
the  bright  and  mighty  waters : — Who  is  the  God  to  whom  we 
shall  offer  sacrifice? 

Pragapati,  no  other  than  thou  embraces  all  these  created 
things.  May  that  be  ours  which  we  desire  when  sacrificing 
to  thee :  may  we  be  lords  of  wealth ! 


TO  THE  MARUTS* 


CME  hither,  Maruts,  on  your  chariots  charged  with  light- 
ling,  resounding  with  beautiful  songs,  stored  with  spears, 
and  winged  with  horses !  Fly  to  us  like  birds,  with  your 
best  food,  you  mighty  ones !  They  come  gloriously  on  their  red, 
or,  it  may  be,  on  their  tawny  horses  which  hasten  their  chariots. 
He  who  holds  the  axe  is  brilliant  like  gold ; — with  the  tire  of 
the  chariot  they  have  struck  the  earth.  On  your  bodies  there 
are  daggers  for  beauty;  may  they  stir  up  our  minds  as  they 
stir  up  the  forests.  For  yourselves,  O  well-born  Maruts,  the 
vigorous  among  you  shake  the  stone  for  distilling  Soma. 
Days  went  round  you  and  came  back,  O  hawks,  back  to  this 
prayer,  and  to  this  sacred  rite;  the  Gotamas  making  prayer 
with  songs,  pushed  up  the  lid  of  the  cloud  to  drink.  No  such 
hymn  was  ever  known  as  this  which  Gotama  sounded  for  you, 
O  Maruts,  when  he  saw  you  on  golden  wheels,  wild  boars 
rushing  about  with  iron  tusks.  This  comforting  speech 
rushes  sounding  towards  you,  like  the  speech  of  a  suppliant : 
it  rushed  freely  from  our  hands  as  our  speeches  are  wont  to  do. 

II 

Let  us  now  proclaim  for  the  robust  host,  for  the  herald  of 
the  powerful  Indra,  their  ancient  greatness!  O  ye  strong- 
voiced  Maruts,  you  heroes,  prove  your  powers  on  your  march, 
as  with  a  torch,  as  with  a  sword!  Like  parents  bringing 
a  dainty  to  their  own  son,  the  wild  Maruts  play  playfully  at 
the  sacrifices.  The  Rudras  reach  the  worshipper  with  their 
protection,  strong  in  themselves,  they  do  not  fail  the  sacrificer. 
For  him  to  whom  the  immortal  guardians  have  given  fulness 
of  wealth,  and  who  is  himself  a  giver  of  oblations,  the  Maruts, 

•  The  Maruts  are  the  "  Storm-Gods." 

7 


8 


VEDIC  HYMNS 


who  gladden  men  with  the  milk  of  rain,  pour  out,  like  friends, 
many  clouds.  You  who  have  stirred  up  the  clouds  with 
might,  your  horses  rushed  forth,  self-guided.  All  beings  who 
dwell  in  houses  are  afraid  of  you,  your  march  is  brilliant  with 
your  spears  thrust  forth.  When  they  whose  march  is  terrible 
have  caused  the  rocks  to  tremble,  or  when  the  manly  Maruts 
have  shaken  the  back  of  heaven,  then  every  lord  of  the  forest 
fears  at  your  racing,  each  shrub  flies  out  of  your  way,  whirling 
like  chariot-wheels.  You,  O  terrible  Maruts,  whose  ranks  are 
never  broken,  favorably  fulfil  our  prayer!  Wherever  your 
glory-toothed  lightning  bites,  it  crunches  cattle,  like  a  well- 
aimed  bolt.  The  Maruts  whose  gifts  are  firm,  whose  bounties 
are  never  ceasing,  who  do  not  revile,  and  who  are  highly 
praised  at  the  sacrifices,  they  sing  their  song  for  to  drink  the 
sweet  juice :  they  know  the  first  manly  deeds  of  the  hero  Indra. 
The  man  whom  you  have  guarded,  O  Maruts,  shield  him  with 
hundredfold  strongholds  from  injury  and  mischief — the  man 
whom  you,  O  fearful,  powerful  singers,  protect  from  reproach 
in  the  prosperity  of  his  children.  On  your  chariots,  O  Maruts, 
there  are  all  good  things,  strong  weapons  are  piled  up  clashing 
against  each  other.  When  you  are  on  your  journeys,  you 
carry  the  rings  on  your  shoulders,  and  your  axle  turns  the  two 
wheels  at  once.  In  their  manly  arms  there  are  many  good 
things,  on  their  chests  golden  chains,  flaring  ornaments,  on 
their  shoulders  speckled  deer-skins,  on  their  fellies  sharp 
edges ;  as  birds  spread  their  wings,  they  spread  out  splendors 
behind.  They,  mighty  by  might,  all-powerful  powers,  visible 
from  afar  like  the  heavens  with  the  stars,  sweet-toned,  soft- 
tongued  singers  with  their  mouths,  the  Maruts,  united  with 
Indra,  shout  all  around.  This  is  your  greatness,  O  well-born 
Maruts ! — your  bounty  extends  far,  as  the  sway  of  Aditi.  Not 
even  Indra  in  his  scorn  can  injure  that  bounty,  on  whatever 
man  you  have  bestowed  it  for  his  good  deeds.  This  is  your 
kinship  with  us,  O  Maruts,  that  you,  immortals,  in  former 
years  have  often  protected  the  singer.  Having  through  this 
prayer  granted  a  hearing  to  man,  all  these  heroes  together 
have  become  well  known  by  their  valiant  deeds.  That  we  may 
long  flourish,  O  Maruts,  with  your  wealth,  O  ye  racers,  that 
our  men  may  spread  in  the  camp,  therefore  let  me  achieve  the 
rite  with  these  offerings.  May  this  praise,  O  Maruts,  this 
song  of  Mandarya,  the  son  of  Mana,  the  poet,  ask  you  with 


VEDIC  HYMNS  9 

food  for  offspring  for  ourselves!    May  we  have  an  invigor- 
ating autumn,  with  quickening  rain ! 

Ill 

For  the  manly  host,  the  joyful,  the  wise,  for  the  Maruts 
bring  thou,  O  Nodhas,  a  pure  offering.  I  prepare  songs,  like 
as  a  handy  priest,  wise  in  his  mind,  prepares  the  water,  mighty 
at  sacrifices.  They  are  born,  the  tall  bulls  of  heaven,  the 
manly  youths  of  Rudra,  the  divine,  the  blameless,  pure,  and 
bright  like  suns ;  scattering  raindrops,  full  of  terrible  designs, 
like  giants.  The  youthful  Rudras,  they  who  never  grow  old, 
the  slayers  of  the  demon,  have  grown  irresistible  like  moun- 
tains. They  throw  down  with  their  strength  all  beings,  even 
the  strongest,  on  earth  and  in  heaven.  They  deck  themselves 
with  glittering  ornaments  for  a  marvellous  show;  on  their 
chests  they  fastened  gold  chains  for  beauty ;  the  spears  on  their 
shoulders  pound  to  pieces ;  they  were  born  together  by  them- 
selves, the  men  of  Dyu.  They  who  confer  power,  the  roarers, 
the  devourers  of  foes,  they  made  winds  and  lightnings  by  their 
powers.  The  shakers  milk  the  heavenly  udders,  they  sprinkle 
the  earth  all  round  with  milk.  The  bounteous  Maruts  pour 
forth  water,  mighty  at  sacrifices,  the  fat  milk  of  the  clouds. 
They  seem  to  lead  about  the  powerful  horse,  the  cloud,  to 
make  it  rain ;  they  milk  the  thundering,  unceasing  spring. 
Mighty  they  are,  powerful,  of  beautiful  splendor,  strong  in 
themselves  like  mountains,  yet  swiftly  gliding  along; — you 
chew  up  forests,  like  wild  elephants,  when  you  have  assumed 
your  powers  among  the  red  flames.  Like  lions  they  roar,  the 
wise  Maruts,  they  are  handsome  like  gazelles,  the  all-knowing. 
By  night  with  their  spotted  rain-clouds  and  with  their  spears — 
lightnings — they  rouse  the  companions  together,  they  whose 
ire  through  strength  is  like  the  ire  of  serpents.  You  who 
march  in  companies,  the  friends  of  man,  heroes,  whose  ire 
through  strength  is  like  the  ire  of  serpents,  salute  heaven  and 
earth !  On  the  seats  on  your  chariots,  O  Maruts,  the  light- 
ning stands,  visible  like  light.  All-knowing,  surrounded  with 
wealth,  endowed  with  powers,  singers,  men  of  endless  prowess, 
armed  with  strong  rings,  they,  the  archers,  have  taken  the  ar- 
row in  their  fists.  The  Maruts  who  with  the  golden  tires  of 
their  wheels  increase  the  rain,  stir  up  the  clouds  like  wanderers 


10  VEDIC  HYMNS 

on  the  road.  They  are  brisk,  indefatigable,  they  move  by 
themselves;  they  throw  down  what  is  firm,  the  Maruts  with 
their  brilliant  spears  make  everything  to  reel.  We  invoke 
with  prayer  the  offspring  of  Rudra,  the  brisk,  the  pure,  the 
worshipful,  the  active.  Cling  for  happiness-sake  to  the  strong 
company  of  the  Maruts,  the  chasers  of  the  sky,  the  powerful, 
the  impetuous.  The  mortal  whom  ye,  Maruts,  protected,  he 
indeed  surpasses  people  in  strength  through  your  protection. 
He  carries  off  booty  with  his  horses,  treasures  with  his  men ; 
he  acquires  honorable  wisdom,  and  he  prospers.  Give,  O 
Maruts,  to  our  lords  strength  glorious,  invincible  in  battle, 
brilliant,  wealth-acquiring,  praiseworthy,  known  to  all  men. 
Let  us  foster  our  kith  and  kin  during  a  hundred  winters.  Will 
you  then,  O  Maruts,  grant  unto  us  wealth,  durable,  rich  in 
men,  defying  all  onslaughts? — wealth  a  hundred  and  a  thou- 
sand-fold, always  increasing? — May  he  who  is  rich  in  prayers 
come  early  and  soon ! 

IV 

Sing  forth,  O  Kanvas,  to  the  sportive  host  of  your  Maruts, 
brilliant  on  their  chariots,  and  unscathed, — they  who  were 
born  together,  self-luminous,  with  the  spotted  deer,  the  spears, 
the  daggers,  the  glittering  ornaments.  I  hear  their  whips, 
almost  close  by,  when  they  crack  them  in  their  hands;  they 
gain  splendor  on  their  way.  Sing  forth  the  god-given  prayer 
to  the  wild  host  of  your  Maruts,  endowed  with  terrible  vigor 
and  strength.  Celebrate  the  bull  among  the  cows,  for  it  is 
the  sportive  host  of  the  Maruts ;  he  grew  as  he  tasted  the  rain. 
Who,  O  ye  men,  is  the  strongest  among  you  here,  ye  shakers 
of  heaven  and  earth,  when  you  shake  them  like  the  hem  of  a 
garment?  At  your  approach  the  son  of  man  holds  himself 
down ;  the  gnarled  cloud  fled  at  your  fierce  anger.  They  at 
whose  racings  the  earth,  like  a  hoary  king,  trembles  for  fear 
on  their  ways,  their  birth  is  strong  indeed:  there  is  strength 
to  come  forth  from  their  mother,  nay,  there  is  vigor  twice 
enough  for  it.  And  these  sons,  the  singers,  stretched  out  the 
fences  in  their  racings ;  the  cows  had  to  walk  knee-deep. 
They  cause  this  long  and  broad  unceasing  rain  to  fall  on  their 
ways.  O  Maruts,  with  such  strength  as  yours,  you  have 
caused  men  to  tremble,  you  have  caused  the  mountains  to 


VEDIC  HYMNS  n 

tremble.  As  the  Maruts  pass  along,  they  talk  together  on  the 
way:  does  anyone  hear  them?  Come  fast  on  your  quick 
steeds!  there  are  worshippers  for  you  among  the  Kanvas: 
may  you  well  rejoice  among  them.  Truly  there  is  enough  for 
your  rejoicing.  We  always  are  their  servants,  that  we  may 
live  even  the  whole  of  life. 


To  every  sacrifice  you  hasten  together,  you  accept  prayer 
after  prayer,  O  quick  Maruts!  Let  me  therefore  bring  you 
hither  by  my  prayers  from  heaven  and  earth,  for  our  welfare, 
and  for  our  great  protection;  the  shakers  who  were  born  to 
bring  food  and  light,  self-born  and  self-supported,  like  springs, 
like  thousandfold  waves  of  water,  aye,  visibly  like  unto  excel- 
lent bulls,  those  Maruts,  like  Soma-drops,  which  squeezed 
from  ripe  stems  dwell,  when  drunk,  in  the  hearts  of  the  wor- 
shipper— see  how  on  their  shoulders  there  clings  as  if  a  cling- 
ing wife;  in  their  hands  the  quoit  is  held  and  the  sword. 
Lightly  they  have  come  down  from  heaven  of  their  own  ac- 
cord :  Immortals,  stir  yourselves  with  the  whip !  The  mighty 
Maruts  on  dustless  paths,  armed  with  brilliant  spears,  have 
shaken  down  even  the  strong  places.  O  ye  Maruts,  who  are 
armed  with  lightning-spears,  who  stirs  you  from  within  by 
himself,  as  the  jaws  are  stirred  by  the  tongue  ?  You  shake  the 
sky,  as  if  on  the  search  for  food;  you  are  invoked  by  many, 
like  the  solar  horse  of  the  day.  Where,  O  Maruts,  is  the  top, 
where  the  bottom  of  the  mighty  sky  where  you  came  ?  When 
you  throw  down  with  the  thunderbolt  what  is  strong,  like  brit- 
tle things,  you  fly  across  the  terrible  sea !  As  your  conquest 
is  violent,  splendid,  terrible,  full  and  crushing,  so,  O  Maruts, 
is  your  gift  delightful,  like  the  largess  of  a  liberal  worshipper, 
wide-spreading,  laughing  like  heavenly  lightning.  From  the 
tires  of  their  chariot-wheels  streams  gush  forth,  when  they 
send  out  the  voice  of  the  clouds ;  the  lightnings  smiled  upon 
the  earth,  when  the  Maruts  shower  down  fatness.  Prisni 
brought  forth  for  the  great  fight  the  terrible  train  of  the  untir- 
ing Maruts :  when  fed  they  produced  the  dark  cloud,  and  then 
looked  about  for  invigorating  food.  May  this  praise,  O 
Maruts,  this  song  of  Mandarya,  the  son  of  Mana,  the  poet,  ask 
you  with  food  for  offspring  for  ourselves !  May  we  have  an 
invigorating  autumn,  with  quickening  rain ! 


12  VEDIC  HYMNS 


VI 

The  Maruts  charged  with  rain,  endowed  with  fierce  force, 
terrible  like  wild  beasts,  blazing  in  their  strength,  brilliant  like 
fires,  and  impetuous,  have  uncovered  the  rain-giving  cows  by 
blowing  away  the  cloud.  The  Maruts  with  their  rings  ap- 
peared like  the  heavens  with  their  stars,  they  shone  wide  like 
streams  from  clouds  as  soon  as  Rudra,  the  strong  man,  was 
born  for  you,  O  golden-breasted  Maruts,  in  the  bright  lap  of 
Prisni.  They  wash  their  horses  like  racers  in  the  courses,  they 
hasten  with  the  points  of  the  reed  on  their  quick  steeds.  O 
golden-jawed  Maruts,  violently  shaking  your  jaws,  you  go 
quick  with  your  spotted  deer,  being  friends  of  one  mind. 
Those  Maruts  have  grown  to  feed  all  these  beings,  or,  it  may 
be,  they  have  come  hither  for  the  sake  of  a  friend,  they  who 
always  bring  quickening  rain.  They  have  spotted  horses, 
their  bounties  cannot  be  taken  away,  they  are  like  headlong 
charioteers  on  their  ways.  O  Maruts,  wielding  your  brilliant 
spears,  come  hither  on  smooth  roads  with  your  fiery  cows 
whose  udders  are  swelling;  being  of  one  mind,  like  swans 
toward  their  nests,  to  enjoy  the  sweet  offering.  O  one-minded 
Maruts,  come  to  our  prayers,  come  to  our  libations  like  Indra 
praised  by  men !  Fulfil  our  prayer,  like  the  udder  of  a  barren 
cow,  and  make  the  prayer  glorious  by  booty  to  the  singer. 
Grant  us  this  strong  horse  for  our  chariot,  a  draught  that 
rouses  our  prayers,  from  day  to  day,  food  to  the  singers,  and 
to  the  poet  in  our  homesteads  luck,  wisdom,  inviolable  and  in- 
vincible strength.  When  the  gold-breasted  Maruts  harness 
the  horses  to  their  chariots,  bounteous  in  wealth,  then  it  is  as 
if  a  cow  in  the  folds  poured  out  to  her  calf  copious  food,  to 
every  man  who  has  offered  libations.  Whatever  mortal 
enemy  may  have  placed  us  among  wolves,  shield  us  from  hurt, 
ye  Vasus!  Turn  the  wheels  with  burning  heat  against  him, 
and  strike  down  the  weapon  of  the  impious  fiend,  O  Rudras ! 
Your  march,  O  Maruts,  appears  brilliant,  whether  even 
friends  have  milked  the  udder  of  Prisni,  or  whether,  O  sons 
of  Rudra,  you  mean  to  blame  him  who  praises  you,  and  to 
weaken  those  who  are  weakening  Trita,  O  unbeguiled  heroes. 
We  invoke  you,  the  great  Maruts,  the  constant  wanderers,  at 
the  offering  of  the  rapid  Vishnu ;  holding  ladles  and  prayerful 
we  ask  the  golden-colored  and  exalted  Maruts  for  glorious 


VEDIC  HYMNS  13 

wealth.  The  Dasagvas  carried  on  the  sacrifice  first ;  may  they 
rouse  us  at  the  break  of  dawn.  Like  the  dawn,  they  uncover 
the  dark  nights  with  the  red  rays,  the  strong  ones,  with  their 
brilliant  light,  as  with  a  sea  of  milk.  With  the  morning 
clouds,  as  if  with  glittering  red  ornaments,  these  Maruts  have 
grown  great  in  the  sacred  places.  Streaming  down  with  rush- 
ing splendor,  they  have  assumed  their  bright  and  brilliant 
color.  Approaching  them  for  their  great  protection  to  help 
us,  we  invoke  them  with  this  worship,  they  whom  Trita  may 
bring  near,  like  the  five  Hotri  priests  for  victory,  descending 
on  their  chariot  to  help.  May  that  grace  of  yours  by  which 
you  help  the  wretched  across  all  anguish,  and  by  which  you 
deliver  the  worshipper  from  the  reviler,  come  hither,  O 
Maruts ;  may  your  favor  approach  us  like  a  cow  going  to  her 
calf! 

VII 

I  come  to  you  with  this  adoration,  with  a  hymn  I  implore 
the  favor  of  the  quick  Maruts.  O  Maruts,  you  have  rejoiced 
in  it  clearly,  put  down  then  all  anger  and  unharness  your 
horses!  This  reverent  praise  of  yours,  O  Maruts,  fashioned 
in  the  heart,  has  been  offered  by  the  mind,  O  gods!  Come 
to  it,  pleased  in  your  mind,  for  you  give  increase  to  our  wor- 
ship. May  the  Maruts  when  they  have  been  praised  be  gra- 
cious to  us,  and  likewise  Indra,  the  best  giver  of  happiness, 
when  he  has  been  praised.  May  our  lances  through  our  valor 
stand  always  erect,  O  Maruts!  I  am  afraid  of  this  powerful 
one,  and  trembling  in  fear  of  Indra.  For  you  the  offerings 
were  prepared — we  have  now  put  them  away,  forgive  us! 
Thou  through  whom  the  Manas  see  the  mornings,  whenever 
the  eternal  dawns  flash  forth  with  power,  O  Indra,  O  strong 
hero,  grant  thou  glory  to  us  with  the  Maruts,  terrible  with  the 
terrible  ones,  strong  and  a  giver  of  victory.  O  Indra,  protect 
thou  these  bravest  of  men,  let  thy  anger  be  turned  away  from 
the  Maruts,  for  thou  hast  become  victorious  together  with 
those  brilliant  heroes.  May  we  have  an  invigorating  autumn, 
with  quickening  rain ! 


I4  VEDIC   HYMNS 


VIII 

O  Maruts,  that  man  in  whose  dwelling  you  drink  the  Soma, 
ye  mighty  sons  of  heaven,  he  indeed  has  the  best  guardians. 
You  who  are  propitiated  either  by  sacrifices  or  from  the 
prayers  of  the  sage,  hear  the  call,  O  Maruts !  Aye,  the  power- 
ful man  to  whom  you  have  granted  a  sage,  he  will  live  in  a 
stable  rich  in  cattle.  On  the  altar  of  this  strong  man  Soma  is 
poured  out  in  daily  sacrifices;  praise  and  joy  are  sung.  To 
him  let  the  mighty  Maruts  listen,  to  him  who  surpasses  all 
men,  as  the  flowing  rain-clouds  pass  over  the  sun.  For  we,  O 
Maruts,  have  sacrificed  at  many  harvests,  through  the  mercies 
of  the  storm-gods.  May  that  mortal  be  blessed,  O  chasing 
Maruts,  whose  offerings  you  carry  off.  You  take  notice 
either  of  the  sweat  of  him  who  praises  you,  ye  men  of  true 
strength,  or  of  the  desire  of  the  suppliant.  O  ye  of  true 
strength,  make  this  manifest  with  might !  strike  the  fiend  with 
your  lightning!  Hide  the  hideous  darkness,  destroy  every 
tusky  fiend.  Make  the  light  which  we  long  for! 


IX 

Endowed  with  exceeding  vigor  and  power,  the  singers,  the 
never  flinching,  the  immovable,  the  impetuous,  the  most  be- 
loved and  most  manly,  have  decked  themselves  with  their 
glittering  ornaments,  a  few  only,  like  the  heavens  with  the 
stars.  When  you  have  seen  your  way  through  the  clefts,  like 
birds,  O  Maruts,  on  whatever  road  it  be,  then  the  clouds  on 
your  chariots  trickle  everywhere,  and  you  pour  out  the  honey- 
like  fatness  for  him  who  praises  you.  At  their  racings  the 
earth  shakes,  as  if  broken,  when  on  the  heavenly  paths  they 
harness  their  deer  for  victory.  They  the  sportive,  the  roaring, 
with  bright  spears,  the  shakers  of  the  clouds  have  themselves 
glorified  their  greatness.  That  youthful  company,  with  their 
spotted  horses,  moves  by  itself;  hence  it  exercises  lordship, 
invested  with  powers.  Thou  indeed  art  true,  thou  searches! 
out  sin,  thou  art  without  blemish.  Therefore  the  manly  host 
will  help  this  prayer.  We  speak  after  the  kind  of  our  old 
father,  our  tongue  goes  forth  at  the  sight  of  the  Soma :  when 
the  singers  had  joined  Indra  in  deed,  then  only  they  took  their 


VEDIC  HYMNS  15 

holy  names; — these  Maruts,  armed  with  beautiful  rings,  ob- 
tained splendors  for  their  glory,  they  obtained  rays,  and  men 
to  celebrate  them ;  nay,  armed  with  daggers,  speeding  along, 
and  fearless,  they  found  the  beloved  domain  of  the  Maruts. 


What  then  now?  When  will  you  take  us  as  a  dear  father 
takes  his  son  by  both  hands,  O  ye  gods,  for  whom  the  sacred 
grass  has  been  trimmed?  Where  now?  On  what  errand  of 
yours  are  you  going,  in  heaven,  not  on  earth?  Where  are 
your  cows  sporting?  Where  are  your  newest  favors,  O 
Maruts?  Where  the  blessings?  Where  all  delights?  If 
you,  sons  of  Prisni,  were  mortals,  and  your  praiser  an  immor- 
tal, then  never  should  your  praiser  be  unwelcome,  like  a 
deer  in  pasture  grass,  nor  should  he  go  on  the  path  of  Yama. 
Let  not  one  sin  after  another,  difficult  to  be  conquered,  over- 
come us ;  may  it  depart  together  with  greed.  Truly  they  are 
terrible  and  powerful;  even  to  the  desert  the  Rudriyas  bring 
rain  that  is  never  dried  up.  The  lightning  lows  like  a  cow,  it 
follows  as  a  mother  follows  after  her  young,  when  the  shower 
of  the  Maruts  has  been  let  loose.  Even  by  day  the  Maruts 
create  darkness  with  the  water-bearing  cloud,  when  they 
drench  the  earth.  Then  from  the  shouting  of  the  Maruts  over 
the  whole  space  of  the  earth,  men  reeled  forward.  Maruts  on 
your  strong-hoofed,  never-wearying  steeds  go  after  those 
bright  ones,  which  are  still  locked  up.  May  your  fellies  be 
strong,  the  chariots,  and  their  horses,  may  your  reins  be  well- 
fashioned.  Speak  forth  forever  with  thy  voice  to  praise  the 
Lord  of  prayer,  Agni,  who  is  like  a  friend,  the  bright  one. 
Fashion  a  hymn  in  thy  mouth !  Expand  like  the  cloud ! 
Sing  a  song  of  praise.  Worship  the  host  of  the  Maruts,  the 
terrible,  the  glorious,  the  musical.  May  they  be  magnified 
here  among  us. 

XI 

Let  your  voice-born  prayers  go  forth  to  the  great  Vishnu, 
accompanied  by  the  Maruts,  Evayamarut,  and  to  the  chasing 
host,  adorned  with  good  rings,  the  strong,  in  their  jubilant 
throng,  to  the  shouting  power  of  the  Maruts.  O  Maruts,  you 
who  are  born  great,  and  proclaim  it  yourselves  by  knowledge, 


16  VEDIC  HYMNS 

Evayamarut,  that  power  of  yours  cannot  be  approached  by 
wisdom,  that  power  of  theirs  cannot  be  approached  by  gift  or 
might;  they  are  like  unapproachable  mountains.  They  who 
are  heard  with  their  voice  from  the  high  heaven,  the  brilliant 
and  strong,  Evayamarut,  in  whose  council  no  tyrant  reigns, 
the  rushing  chariots  of  these  roaring  Maruts  come  forth,  like 
fires  with  their  own  lightning.  The  wide-striding  Vishnu 
strode  forth  from  the  great  common  seat,  Evayamarut.  When 
he  has  started  by  himself  from  his  own  place  along  the  ridges, 
O  ye  striving,  mighty  Maruts,  he  goes  together  with  the 
heroes,  conferring  blessings.  Impetuous,  like  your  own 
shout,  the  strong  one  made  everything  tremble,  the  terrible, 
the  wanderer,  the  mighty,  Evayamarut ;  strong  with  him  you 
advanced  self-luminous,  with  firm  reins,  golden  colored,  well 
armed,  speeding  along.  Your  greatness  is  infinite,  ye  Maruts, 
endowed  with  full  power,  may  that  terrible  power  help,  Evaya- 
marut. In  your  raid  you  are  indeed  to  be  seen  as  charioteers ; 
deliver  us  therefore  from  the  enemy,  like  shining  fires.  May 
then  these  Rudras,  lively  like  fires  and  with  vigorous  shine, 
help,  Evayamarut.  The  seat  of  the  earth  is  stretched  out  far 
and  wide,  when  the  hosts  of  these  faultless  Maruts  come 
quickly  to  the  races.  Come  kindly  on  your  path,  O  Maruts, 
listen  to  the  call  of  him  who  praises  you,  Evayamarut.  Con- 
fidants of  the  great  Vishnu,  may  you  together,  like  charioteers, 
keep  all  hateful  things  far,  by  your  wonderful  skill.  Come 
zealously  to  our  sacrifice,  ye  worshipful,  hear  our  guileless  call, 
Evayamarut.  Like  the  oldest  mountains  in  the  sky,  O  wise 
guardians,  prove  yourselves  for  him  irresistible  to  the  enemy. 

XII 

O  Syavasva,  sing  boldly  with  the  Maruts,  the  singers  who, 
worthy  themselves  of  sacrifice,  rejoice  in  their  guileless  glory 
according  to  their  nature.  They  are  indeed  boldly  the  friends 
of  strong  power ;  they  on  their  march  protect  all  who  by  them- 
selves are  full  of  daring.  Like  rushing  bulls,  these  Maruts 
spring  over  the  dark  cows,  and  then  we  perceive  the  might  of 
the  Maruts  in  heaven  and  on  earth.  Let  us  boldly  offer  praise 
and  sacrifice  to  your  Maruts,  to  all  them  who  protect  the  gen- 
eration of  men,  who  protect  the  mortal  from  injury.  They 
who  are  worthy,  bounteous,  men  of  perfect  strength,  to  those 


VEDIC  HYMNS  17 

heavenly  Maruts  who  are  worthy  of  sacrifice,  praise  the  sacri- 
fice !  The  tall  men,  coming  near  with  their  bright  chains,  and 
their  weapon,  have  hurled  forth  their  spears.  Behind  these 
Maruts  there  came  by  itself  the  splendor  of  heaven,  like  laugh- 
ing lightnings.  Those  who  have  grown  up  on  earth,  or  in 
the  wide  sky,  or  in  the  realm  of  the  rivers,  or  in  the  abode  of 
the  great  heaven,  praise  that  host  of  the  Maruts,  endowed 
with  true  strength  and  boldness,  whether  those  rushing  heroes 
have  by  themselves  harnessed  their  horses  for  triumph,  or 
whether  these  brilliant  Maruts  have  in  the  speckled  cloud 
clothed  themselves  in  wool,  or  whether  by  their  strength  they 
cut  the  mountain  asunder  with  the  tire  of  their  chariot;  call 
them  comers,  or  goers,  or  enterers,  or  followers,  under  all  these 
names,  they  watch  on  the  straw  for  my  sacrifice.  The  men 
watch,  and  their  steeds  watch.  Then,  so  brilliant  are  their 
forms  to  be  soon,  that  people  say,  Look  at  the  strangers !  In 
measured  steps  and  wildly  shouting  the  gleemen  have  danced 
towards  the  cloud.  They  who  appeared  one  by  one  like 
thieves,  were  helpers  to  me  to  see  the  light.  Worship,  there- 
fore, O  seer,  that  host  of  Maruts,  and  keep  and  delight  them 
with  your  voice,  they  who  are  themselves  wise  poets,  tall 
heroes  armed  with  lightning-spears.  Approach,  O  seer,  the 
host  of  Maruts,  as  a  woman  approaches  a  friend,  for  a  gift; 
and  you,  Maruts,  bold  in  your  strength,  hasten  hither,  even 
from  heaven,  when  you  have  been  praised  by  our  hymns.  If 
he,  after  perceiving  them,  has  approached  them  as  gods  with 
an  offering,  then  may  he  for  a  gift  remain  united  with  the 
brilliant  Maruts,  who  by  their  ornaments  are  glorious  on  their 
march.  They,  the  wise  Maruts,  the  lords,  who,  when  there 
was  inquiry  for  their  kindred,  told  me  of  the  cow,  they  told 
me  of  Prisni  as  their  mother,  and  of  the  strong  Rudra  as  their 
father.  The  seven  and  seven  heroes  gave  me  each  a  hundred. 
On  the  Yamuna  I  clear  off  glorious  wealth  in  cows,  I  clear 
wealth  in  horses. 

XIII 

Those  who  glance  forth  like  wives  and  yoke-fellows,  the 
powerful  sons  of  Rudra  on  their  way,  they,  the  Maruts,  have 
indeed  made  heaven  and  earth  to  grow ;  they,  the  strong  and 
wild,  delight  in  the  sacrifices.  When  grown  up,  they  attained 
to  greatness ;  the  Rudras  have  established  their  seat  in  the  sky. 
VOL.  V.— 2 


i8  VEDIC  HYMNS 

While  singing  their  song  and  increasing  their  vigor,  the  sons 
of  Prisni  have  clothed  themselves  in  beauty.  When  these 
sons  of  the  cow  adorn  themselves  with  glittering  ornaments, 
the  brilliant  ones  put  bright  weapons  on  their  bodies.  They 
drive  away  every  adversary ;  fatness  streams  along  their  paths ; 
— when  you,  the  powerful,  who  shine  with  your  spears,  shak- 
ing even  what  is  unshakable  by  strength — when  you,  O 
Maruts,  the  manly  hosts,  had  yoked  the  spotted  deer,  swift  as 
thought,  to  your  chariots ; — when  you  had  yoked  the  spotted 
deer  before  your  chariots,  hurling  thunderbolt  in  the  fight, 
then  the  streams  of  the  red-horse  rush  forth :  like  a  skin  with 
water  they  water  the  earth.  May  the  swiftly-gliding,  swift- 
winged  horses  carry  you  hither !  Come  forth  with  your  arms ! 
Sit  down  on  the  grass-pile ;  a  wide  seat  has  been  made  for  you. 
Rejoice,  O  Maruts,  in  the  sweet  food.  Strong  in  themselves, 
they  grew  with  might;  they  stepped  to  the  firmament,  they 
made  their  seat  wide.  When  Vishnu  saved  the  enrapturing 
Soma,  the  Maruts  sat  down  like  birds  on  their  beloved  altar. 
Like  heroes  indeed  thirsting  for  fight  they  rush  about;  like 
combatants  eager  for  glory  they  have  striven  in  battles.  All 
beings  are  afraid  of  the  Maruts ;  they  are  men  terrible  to  be- 
hold, like  kings.  When  the  clever  Tvashtar  had  turned  the 
well-made,  golden,  thousand-edged  thunderbolt,  Indra  takes 
it  to  perform  his  manly  deeds ;  he  slew  Vritra,  he  forced  out  the 
stream  of  water.  By  their  power  they  pushed  the  well  aloft, 
they  clove  asunder  the  rock,  however  strong.  Blowing  forth 
their  voice  the  bounteous  Maruts  performed,  while  drunk  of 
Soma,  their  glorious  deeds.  They  pushed  the  cloud  athwart 
this  way,  they  poured  out  the  spring  to  the  thirsty  Gotama. 
The  Maruts  with  beautiful  splendor  approach  him  with  help, 
they  in  their  own  ways  satisfied  the  desire  of  the  sage.  The 
shelters  which  you  have  for  him  who  praises  you,  grant  them 
threefold  to  the  man  who  gives!  Extend  the  same  to  us,  O 
Maruts !  Give  us,  ye  heroes,  wealth  with  valiant  offspring ! 


XIV 

Who  are  these  resplendent  men,  dwelling  together,  the  boys 
of  Rudra,  also  with  good  horses  ?  No  one  indeed  knows  their 
births,  they  alone  know  each  other's  birthplace.  They  plucked 
each  other  with  their  beaks ;  the  hawks,  rushing  like  the  wind, 


VEDIC  HYMNS  19 

strove  together.  A  wise  man  understands  these  secrets,  that 
Prisni,  the  great,  bore  an  udder.  May  that  clan  be  rich  in 
heroes  by  the  Maruts,  always  victorious,  rich  in  manhood! 
They  are  quickest  to  go,  most  splendid  with  splendor,  endowed 
with  beauty,  strong  with  strength.  Strong  is  your  strength, 
steadfast  your  powers,  and  thus  by  the  Maruts  is  this  clan 
mighty.  Resplendent  is  your  breath,  furious  are  the  minds  of 
the  wild  host,  like  a  shouting  maniac.  Keep  from  us  entirely 
your  flame,  let  not  your  hatred  reach  us  here.  I  call  on  the 
dear  names  of  your  swift  ones,  so  that  the  greedy  should  be 
satisfied,  O  Maruts,  the  well-armed,  the  swift,  decked  with 
beautiful  chains,  who  themselves  adorn  their  bodies.  Bright 
are  the  libations  for  you,  the  bright  ones,  O  Maruts,  a  bright 
sacrifice  I  prepare  for  the  bright.  In  proper  order  came  those 
who  truly  follow  the  order,  the  bright  born,  the  bright,  the 
pure.  On  your  shoulders,  O  Maruts,  are  the  rings,  on  your 
chests  the  golden  chains  are  fastened;  far-shining  like  light- 
nings with  showers,  you  wield  your  weapons,  according  to 
your  wont.  Your  hidden  splendors  come  forth;  spread  out 
your  powers,  O  racers !  Accept,  O  Maruts,  this  thousandfold, 
domestic  share,  as  an  offering  for  the  house-gods.  If  you 
thus  listen,  O  Maruts,  to  this  praise,  at  the  invocation  of  the 
powerful  sage,  give  him  quickly  a  share  of  wealth  in  plentiful 
offspring,  which  no  selfish  enemy  shall  be  able  to  hurt.  The 
Maruts,  who  are  fleet  like  racers,  the  manly  youths,  shone  like 
Yakshas;  they  are  beautiful  like  boys  standing  round  the 
hearth,  they  play  about  like  calves  who  are  still  sucking.  May 
the  bounteous  Maruts  be  gracious  to  us,  opening  up  to  us  the 
firm  heaven  and  earth.  May  that  bolt  of  yours  which  kills  cat- 
tle and  men  be  far  from  us!  Incline  to  us,  O  Vasus,  with 
your  favors.  The  Hotri  priest  calls  on  you  again  and  again, 
sitting  down  and  praising  your  common  gift,  O  Maruts.  O 
strong  ones,  he  who  is  the  guardian  of  so  much  wealth,  he  calls 
on  you  with  praises,  free  from  guile.  These  Maruts  stop  the 
swift,  they  bend  strength  by  strength,  they  ward  off  the  curse 
of  the  plotter,  and  turn  their  heavy  hatred  on  the  enemy. 
These  Maruts  stir  up  even  the  sluggard,  even  the  vagrant,  as 
the  gods  pleased.  O  strong  ones,  drive  away  the  darkness, 
and  grant  us  all  our  kith  and  kin.  May  we  not  fall  away  from 
your  bounty,  O  Maruts,  may  we  not  stay  behind,  O  chariot- 
eers, in  the  distribution  of  your  gifts.  Let  us  share  in  the 


ao  VEDIC  HYMNS 

brilliant  wealth,  the  well-acquired,  that  belongs  to  you,  O 
strong  ones.  When  valiant  men  fiercely  fight  together,  for 
rivers,  plants,  and  houses,  then,  O  Maruts,  sons  of  Rudra,  be 
in  battles  our  protectors  from  the  enemy.  O  Maruts,  you 
have  valued  the  praises  which  our  fathers  have  formerly  re- 
cited to  you;  with  the  Maruts  the  victor  is  terrible  in  battle, 
with  the  Maruts  alone  the  racer  wins  the  prize.  O  Maruts, 
may  we  have  a  strong  son,  who  is  lord  among  men,  a  ruler, 
through  whom  we  may  cross  the  waters  to  dwell  in  safety,  and 
then  obtain  our  own  home  for  you.  May  Indra  then,  Varuna, 
Mitra,  Agni,  the  waters,  the  plants,  the  trees  of  the  forest  be 
pleased  with  us.  Let  us  be  in  the  keeping,  in  the  lap  of  the 
Maruts ;  protect  us  always  with  your  favors. 


XV 

Sing  to  the  company  of  the  Maruts,  growing  up  together, 
the  strong  among  the  divine  host :  they  stir  heaven  and  earth 
by  their  might,  they  mount  up  to  the  firmament  from  the 
abyss  of  Nirriti.  Even  your  birth  was  with  fire  and  fury,  O 
Maruts!  You,  terrible,  wrathful,  never  tiring!  You  who 
stand  forth  with  might  and  strength ;  everyone  who  sees  the 
sun,  fears  at  your  coming.  Grant  mighty  strength  to  our 
lords,  if  the  Maruts  are  pleased  with  our  praise.  As  a  trodden 
path  furthers  a  man,  may  they  further  us;  help  us  with  your 
brilliant  favors.  Favored  by  you,  O  Maruts,  a  wise  man  wins 
a  hundred,  favored  by  you  a  strong  racer  wins  a  thousand, 
favored  by  you  a  king  also  kills  his  enemy :  may  that  gift  of 
yours  prevail,  O  ye  shakers.  I  invite  these  bounteous  sons 
of  Rudra,  will  these  Maruts  turn  again  to  us  ?  Whatever  they 
hated  secretly  or  openly,  that  sin  we  pray  the  swift  ones  to  for- 
give. This  praise  of  our  lords  has  been  spoken:  may  the 
Maruts  be  pleased  with  this  hymn.  Keep  far  from  us,  O 
strong  ones,  all  hatred,  protect  us  always  with  your  favors ! 

XVI 

Come  hither,  do  not  fail,  when  you  march  forward !  Do  not 
stay  away,  O  united  friends,  you  who  can  bend  even  what  is 
firm.  O  Maruts,  Ribhukshans,  come  hither  on  your  flaming 
strong  fellies,  O  Rudras,  come  to  us  to-day  with  food,  you 


VEDIC  HYMNS  21 

much-desired  ones,  come  to  the  sacrifice,  you  friends  of  the 
Sobharis.  For  we  know  indeed  the  terrible  strength  of  the 
sons  of  Rudra,  of  the  vigorous  Maruts,  the  liberal  givers  of 
rain.  The  clouds  were  scattered,  but  the  monster  remained, 
heaven  and  earth  were  joined  together.  O  you  who  are 
armed  with  bright  rings,  the  tracts  of  the  sky  expanded,  when- 
ever you  stir,  radiant  with  your  own  splendor.  Even  things 
that  cannot  be  thrown  down  resound  at  your  race,  the  moun- 
tains, the  lord  of  the  forest — the  earth  quivers  on  your  marches. 
The  upper  sky  makes  wide  room,  to  let  your  violence  pass,  O 
Maruts,  when  these  strong-armed  heroes  display  their  ener- 
gies in  their  own  bodies.  According  to  their  wont  these  men, 
exceeding  terrible,  impetuous,  with  strong  and  unbending 
forms,  bring  with  them  beautiful  light.  The  arrow  of  the 
Sobharis  is  shot  from  the  bowstrings  at  the  golden  chest  on 
the  chariot  of  the  Maruts.  They,  the  kindred  of  the  cow,  the 
well-born,  should  enjoy  their  food,  the  great  ones  should  help 
us.  Bring  forward,  O  strongly-anointed  priests,  your  liba- 
tions to  the  strong  host  of  the  Maruts,  the  strongly  advancing. 
O  Maruts,  O  heroes,  come  quickly  hither,  like  winged  hawks, 
on  your  chariot  with  strong  horses,  of  strong  shape,  with 
strong  naves,  to  enjoy  our  libations.  Their  anointing  is  the 
same,  the  golden  chains  shine  on  their  arms,  their  spears 
sparkle.  These  strong,  manly,  strong-armed  Maruts,  do  not 
strive  among  themselves ;  firm  are  the  bows,  the  weapons  on 
your  chariot,  and  on  your  faces  are  splendors.  They  whose 
terrible  name,  wide-spreading  like  the  ocean,  is  the  one  of  all 
that  is  of  use,  whose  strength  is  like  the  vigor  of  their  father, 
worship  these  Maruts,  and  praise  them!  Of  these  shouters, 
as  of  moving  spokes,  no  one  is  the  last ;  this  is  theirs  by  gift,  by 
greatness  is  it  theirs.  Happy  is  he  who  was  under  your  pro- 
tection, O  Maruts,  in  former  mornings,  or  who  may  be  so  even 
now.  Or  he,  O  men,  whose  libations  you  went  to  enjoy ;  that 
mighty  one,  O  shakers,  will  obtain  your  favors  with  brilliant 
riches  and  booty.  As  the  sons  of  Rudra,  the  servants  of  the 
divine  Dyu,  will  it,  O  youths,  so  shall  it  be.  Whatever  liberal 
givers  may  worship  the  Maruts,  and  move  about  together  as 
generous  benefactors,  even  from  them  turn  towards  us  with 
a  kinder  heart,  you  youths!  O  Sobhari,  call  loud  with  your 
newest  song  the  young,  strong,  and  pure  Maruts,  as  the 
plougher  calls  the  cows.  Worship  the  Maruts  with  a  song, 


22  VEDIC  HYMNS 

they  who  are  strong  like  a  boxer,  called  in  to  assist  those  who 
call  for  him  in  all  fights ;  worship  them  the  most  glorious,  like 
bright-shining  bulls.  Yes,  O  united  friends,  kindred,  O 
Maruts,  by  a  common  birth,  the  oxen  lick  one  another's 
humps.  O  ye  dancers,  with  golden  ornaments  on  your  chests, 
even  a  mortal  comes  to  ask  for  your  brotherhood ;  take  care  of 
us,  ye  Maruts,  for  your  friendship  lasts  forever.  O  bounteous 
Maruts,  bring  us  some  of  your  Marut-medicine,  you  friends, 
and  steeds.  With  the  favors  whereby  you  favor  the  Sindhu, 
whereby  you  save,  whereby  you  help  Krivi,  with  those  propi- 
tious favors  be  our  delight,  O  delightful  ones,  ye  who  never 
hate  your  followers.  O  Maruts,  for  whom  we  have  prepared 
good  altars,  whatever  medicine  there  is  on  the  Sindhu,  on  the 
Asikni,  in  the  seas,  on  the  mountains,  seeing  it,  you  carry 
it  all  on  your  bodies.  Bless  us  with  it!  Down  to  the  earth, 
O  Maruts,  with  what  hurts  our  sick  one — straighten  what  is 
crooked ! 

XVII 

Full  of  devotion  like  priests  with  their  prayers,  wealthy  like 
pious  men,  who  please  the  gods  with  their  offerings,  beautiful 
to  behold  like  brilliant  kings,  without  a  blemish  like  the  youths 
of  our  hamlets — they  who  are  gold-breasted  like  Agni  with 
his  splendor,  quick  to  help  like  self-harnessed  winds,  good 
leaders  like  the  oldest  experts,  they  are  to  the  righteous  man 
like  Somas,  that  yield  the  best  protection.  They  who  are  roar- 
ing and  hasting  like  winds,  brilliant  like  the  tongues  of  fires, 
powerful  like  mailed  soldiers,  full  of  blessings  like  the  prayers 
of  our  fathers,  who  hold  together  like  the  spokes  of  chariot- 
wheels,  who  glance  forward  like  victorious  heroes,  who  scatter 
ghrita  like  wooing  youths,  who  chant  beautifully  like  singers, 
intoning  a  hymn  of  praise,  who  are  swift  like  the  best  of  horses, 
who  are  bounteous  like  lords  of  chariots  on  a  suit,  who  are 
hastening  on  like  water  with  downward  floods,  who  are  like 
the  manifold  Angiras  with  their  numerous  songs.  These 
noble  sons  of  Sindhu  are  like  grinding-stones,  they  are  always 
like  Soma-stones,  tearing  everything  to  pieces;  these  sons  of 
a  good  mother  are  like  playful  children,  they  are  by  their  glare 
like  a  great  troop  on  its  march.  Illumining  the  sacrifice  like 
the  rays  of  the  dawn,  they  shone  forth  in  their  ornaments 
like  triumphant  warriors ;  the  Maruts  with'  bright  spears  seem 


VEDIC  HYMNS  23 

like  running  rivers,  from  afar  they  measure  many  miles.  O 
gods,  make  us  happy  and  rich,  prospering  us,  your  praisers,  O 
Maruts !  Remember  our  praise  and  our  friendship,  for  from 
of  old  there  are  always  with  you  gifts  of  treasures. 


XVIII 

O  Indra,  a  thousand  have  been  thy  helps  accorded  to  us,  a 
thousand,  O  driver  of  the  bays,  have  been  thy  most  delightful 
viands.  May  thousands  of  treasures  richly  to  enjoy,  may 
goods  come  to  us  a  thousandfold.  May  the  Maruts  come 
towards  us  with  their  aids,  the  mighty  ones,  or  with  their  best 
aids  from  the  great  heaven,  now  that  their  furthest  steeds  Have 
rushed  forth  on  the  distant  shore  of  the  sea;  there  clings  to 
the  Maruts  one  who  moves  in  secret,  like  a  man's  wife,1  and 
who  is  like  a  spear  carried  behind,  well  grasped,  resplendent, 
gold-adorned ;  there  is  also  with  them  Vak,2  like  unto  a  court- 
ly, eloquent  woman.  Far  away  the  brilliant,  untiring  Maruts 
cling  to  their  young  maid,  as  if  she  belonged  to  them  all ;  but 
the  terrible  ones  did  not  drive  away  Rodasi,  for  they  wished 
her  to  grow  their  friend.  When  the  divine  Rodasi  with  dis- 
hevelled locks,  the  manly-minded,  wished  to  follow  them,  she 
went,  like  Surya,3  to  the  chariot  of  her  servant,  with  terrible 
look,  as  with  the  pace  of  a  cloud.  As  soon  as  the  poet  with  the 
libations,  O  Maruts,  had  sung  his  song  at  the  sacrifice,  pouring 
out  Soma,  the  youthful  men  placed  the  young  maid  in  their 
chariot  as  their  companion  for  victory,  mighty  in  assemblies. 
I  praise  what  is  the  praiseworthy  true  greatness  of  those 
Maruts,  that  the  manly-minded,  proud,  and  strong  one  drives 
with  them  towards  the  blessed  mothers.  They  protect  Mitra 
and  Varuna  from  the  unspeakable,  and  Aryaman  also  finds 
out  the  infamous.  Even  what  is  firm  and  unshakable  is  being 
shaken ;  but  he  who  dispenses  treasures,  O  Maruts,  has  grown 
in  strength.  No  people  indeed,  whether  near  to  us,  or  from 
afar,  have  ever  found  the  end  of  your  strength,  O  Maruts! 
The  Maruts,  strong  in  daring  strength,  have,  like  the  sea, 
boldly  surrounded  their  haters.  May  we  to-day,  may  we  to- 
morrow in  battle  be  called  the  most  beloved  of  Indra.  We 
were  so  formerly,  may  we  truly  be  so  day  by  day,  and  may  the 

1  The  lightning.  »  The  voice  of  thunder.  »  The  dawn. 


S4  VEDIC  HYMNS 

lord  of  the  Maruts  be  with  us.  May  this  praise,  O  Maruts, 
this  song  of  Mandarya,  the  son  of  Mana,  the  poet,  ask  you  with 
food  for  offspring  for  ourselves !  May  we  have  an  invigorat- 
ing autumn,  with  quickening  rain ! 

XIX 

Who  knows  their  birth  ?  or  who  was  of  yore  in  the  favor  of 
the  Maruts,  when  they  harnessed  the  spotted  deer?  Who  has 
heard  them  when  they  had  mounted  their  chariots,  how  they 
went  forth  ?  For  the  sake  of  what  liberal  giver  did  they  run, 
and  their  comrades  followed,  as  streams  of  rain  filled  with 
food?  They  themselves  said  to  me  when  day  by  day  they 
came  to  the  feast  with  their  birds :  they  are  manly  youths  and 
blameless ;  seeing  them,  praise  them  thus ;  they  who  shine  by 
themselves  in  their  ornaments,  their  daggers,  their  garlands, 
their  golden  chains,  their  rings,  going  on  their  chariots  and 
on  dry  land.  O  Maruts,  givers  of  quickening  rain,  I  am  made 
to  rejoice,  following  after  your  chariots,  as  after  days  going 
with  rain.  The  bucket  which  the  bounteous  heroes  shook 
down  from  heaven  for  their  worshipper,  that  cloud  they  send 
along  heaven  and  earth,  and  showers  follow  on  the  dry  land. 
The  rivers  having  pierced  the  air  with  a  rush  of  water,  went 
forth  like  milk-cows ;  when  your  spotted  deer  roll  about  like 
horses  that  have  hasted  to  the  resting-place  on  their  road. 
Come  hither,  O  Maruts,  from  heaven,  from  the  sky,  even  from 
near;  do  not  go  far  away!  Let  not  the  Rasa,  the  Anitabha, 
the  Kubha,  the  Krumu,  let  not  the  Sindhu  delay  you!  Let 
not  the  marshy  Sarayu  prevent  you !  May  your  favor  be  with 
us  alone !  The  showers  come  forth  after  the  host  of  your  char- 
iots, after  the  terrible  Marut-host  of  the  ever-youthful  heroes. 
Let  us  then  follow  with  our  praises  and  our  prayers  each  host 
of  yours,  each  troop,  each  company.  To  what  well-born  gen- 
erous worshipper  have  the  Maruts  gone  to-day  on  that  march, 
on  which  you  bring  to  kith  and  kin  the  never-failing  seed  of 
corn?  Give  us  that  for  which  we  ask  you,  wealth  and  ever- 
lasting happiness!  Let  us  safely  pass  through  our  revilers, 
leaving  behind  the  unspeakable  and  the  enemies.  Let  us  be 
with  you  when  in  the  morning  you  shower  down  health, 
wealth,  water,  and  medicine,  O  Maruts !  That  mortal,  O  men, 
O  Maruts,  whom  you  protect,  may  well  be  always  beloved 


VEDIC  HYMNS  *S 

by  the  gods,  and  rich  in  valiant  offspring.  May  we  be  such ! 
Praise  the  liberal  Maruts,  and  may  they  delight  on  the  path 
of  this  man  here  who  praises  them,  like  cows  in  fodder.  When 
they  go,  call  after  them  as  for  old  friends,  praise  them  who 
love  you,  with  your  song ! 

XX 

You  have  fashioned  this  speech  for  the  brilliant  Marut-host 
which  shakes  the  mountains:  celebrate  then  the  great  man- 
hood in  honor  of  that  host  who  praises  the  warm  milk  of  the 
sacrifice,  and  sacrifices  on  the  height  of  heaven,  whose  glory  is 
brilliant.  O  Maruts,  your  powerful  men  came  forth  searching 
for  water,  invigorating,  harnessing  their  horses,  swarming 
around.  When  they  aim  with  the  lightning,  Trita  shouts,  and 
the  waters  murmur,  running  around  on  their  course.  These 
Maruts  are  men  brilliant  with  lightning,  they  shoot  with  thun- 
derbolts, they  blaze  with  the  wind,  they  shake  the  mountains, 
and  suddenly,  when  wishing  to  give  water,  they  whirl  the  hail ; 
they  have  thundering  strength,  they  are  robust,  they  are  ever- 
powerful.  When  you  drive  forth  the  nights,  O  Rudras,  the 
days,  O  powerful  men,  the  sky,  the  mists,  ye  shakers,  the 
plains,  like  ships,  and  the  strongholds,  O  Maruts,  you  suffer 
nowhere.  That  strength  of  yours,  O  Maruts,  that  greatness 
extended  as  far  as  the  sun  extends  its  daily  course,  when  you, 
like  your  deer  on  their  march,  went  down  to  the  western 
mountain  with  untouched  splendor.  Your  host,  O  Maruts, 
shone  forth  when,  O  sages,  you  strip,  like  a  caterpillar,  the 
waving  tree.  Conduct  then,  O  friends,  our  service  to  a  good 
end,  as  the  eye  conducts  the  man  in  walking.  That  man,  O 
Maruts,  is  not  overpowered,  he  is  not  killed,  he  does  not  fail, 
he  does  not  shake,  he  does  not  drop,  his  goods  do  not  perish, 
nor  his  protections,  if  you  lead  him  rightly,  whether  he  be  a 
seer  or  a  king.  The  men  with  their  steeds,  like  conquerors  of 
clans,  like  Aryaman,  the  Maruts,  carrying  waterskins,  fill  the 
well ;  when  the  strong  ones  roar,  they  moisten  the  earth  with 
the  juice  of  sweetness.  When  the  Maruts  come  forth  this 
earth  bows,  the  heaven  bows,  the  paths  in  the  sky  bow,  and  the 
cloud-mountains  with  their  quickening  rain.  When  you  re- 
joice at  sunrise,  O  Maruts,  toiling  together,  men  of  sunlight, 
men  of  heaven,  your  horses  never  tire  in  running,  and  you 


*6  VEDIC  HYMNS 

quickly  reach  the  end  of  your  journey.  On  your  shoulders 
are  the  spears,  on  your  feet  rings,  on  your  chests  golden  chains, 
O  Maruts,  on  your  chariot  gems ;  fiery  lightnings  in  your  fists, 
and  golden  headbands  tied  round  your  heads.  O  Maruts,  you 
shake  the  red  apple  from  the  firmament,  whose  splendor  no 
enemy  can  touch ;  the  hamlets  bowed  when  the  Maruts  blazed, 
and  the  pious  people  intoned  their  far-reaching  shout.  O 
wise  Maruts,  let  us  carry  off  the  wealth  of  food  which  you  have 
bestowed  on  us ;  give  us,  O  Maruts,  such  thousandfold  wealth 
as  never  fails,  like  the  star  Tishya  from  heaven !  O  Maruts, 
you  protect  our  wealth  of  excellent  men,  and  the  seer,  clever 
in  song ;  you  give  to  the  warrior  a  strong  horse,  you  make  the 
king  to  be  obeyed.  O  you  who  are  quickly  ready  to  help,  I 
implore  you  for  wealth  whereby  we  may  overshadow  all  men, 
like  the  sky.  O  Maruts,  be  pleased  with  this  word  of  mine, 
and  let  us  speed  by  its  speed  over  a  hundred  winters ! 

XXI 

The  chasing  Maruts  with  gleaming  spears,  the  golden- 
breasted,  have  gained  great  strength,  they  move  along  on 
quick,  well-broken  horses; — when  they  went  in  triumph,  the 
chariots  followed.  You  have  yourselves,  you  know,  acquired 
power;  you  shine  bright  and  wide,  you  great  ones.  They 
have  even  measured  the  sky  with  their  strength ; — when  they 
went  in  triumph,  the  chariots  followed.  The  strong  heroes, 
born  together,  and  nourished  together,  have  further  grown  to 
real  beauty.  They  shine  brilliantly  like  the  rays  of  the  sun ; — 
when  they  went  in  triumph,  the  chariots  followed.  Your 
greatness,  O  Maruts,  is  to  be  honored,  it  is  to  be  yearned  for 
like  the  sight  of  the  sun.  Place  us  also  in  immortality ; — 
when  they  went  in  triumph,  the  chariots  followed.  O  Maruts, 
you  raise  the  rain  from  the  sea,  and  rain  it  down,  O  yeomen ! 
Your  milch-cows,  O  destroyers,  are  never  destroyed ; — when 
they  went  in  triumph,  the  chariots  followed.  When  you  have 
joined  the  deer  as  horses  to  the  shafts,  and  have  clothed  your- 
selves in  golden  garments,  then,  O  Maruts,  you  scatter  all  ene- 
mies ; — when  they  went  in  triumph,  the  chariots  followed. 
Not  mountains,  not  rivers  have  kept  you  back,  wherever  you 
see,  O  Maruts,  there  you  go.  You  go  even  round  heaven  and 
earth ; — when  they  went  in  triumph,  the  chariots  followed.  Be 


VEDIC  HYMNS  27 

it  old,  O  Maruts,  or  be  it  new,  be  it  spoken,  O  Vasus, 
or  be  it  recited,  you  take  cognizance  of  it  all; — when  they 
went  in  triumph,  the  chariots  followed.  Have  mercy  on  us, 
O  Maruts,  do  not  strike  us,  extend  to  us  your  manifold  protec- 
tion. Do  remember  the  praise,  the  friendship; — when  they 
went  in  triumph,  the  chariots  followed.  Lead  us,  O  Maruts, 
towards  greater  wealth,  and  out  of  tribulations,  when  you  have 
been  praised.  O  worshipful  Maruts,  accept  our  offering,  and 
let  us  be  lords  of  treasures ! 


XXII 

0  Agni,  on  to  the  strong  host  of  the  Maruts,  bedecked  with 
golden  chains  and  ornaments.     To-day  I  call  the  folk  of  the 
Maruts  down  from  the  light  of  heaven.     As  thou,  Agni,  think- 
est  in  thine  heart,  to  the  same  object  my  wishes  have  gone. 
Strengthen  thou  these  Maruts,  terrible  to  behold,  who  have 
come  nearest  to  thy  invocations.     Like  a  bountiful  lady,  the 
earth  comes  towards  us,  staggering,  yet  rejoicing;  for  your 
onslaught,  O  Maruts,  is  vigorous,  like  a  bear,  and  fearful,  like 
a  wild  bull.    They  who  by  their  strength  disperse  wildly  like 
bulls,  impatient  of  the  yoke,  they  by  their  marches  make  the 
heavenly  stone,  the  rocky  mountain  cloud  to  shake.     Arise, 
for  now  I  call  with  my  hymns  the  troop  of  these  Maruts,  grown 
strong  together,  the  manifold,  the  incomparable,  as  if  calling 
a  drove  of  bulls.     Harness  the  red  mares  to  the  chariot,  har- 
ness the  ruddy  horses  to  the  chariots,  harness  the  two  bays, 
ready  to  drive  in  the  yoke,  most  vehement  to  drive  in  the  yoke. 
And  this  red  stallion  too,  loudly  neighing,  has  been  placed 
here,  beautiful  to  behold ;  may  it  not  cause  you  delay  on  your 
marches,  O  Maruts ;  spur  him  forth  on  your  chariots. 

We  call  towards  us  the  glorious  chariot  of  the  Maruts, 
whereon  there  stands  also  Rodasi,  carrying  delightful  gifts, 
among  the  Maruts. 

1  call  hither  this  your  host,  brilliant  on  chariots,  terrible  and 
glorious,  among  which  she,  the  well-born  and  fortunate,  the 
bounteous  lady,  is  also  magnified  among  the  Maruts. 


38  VEDIC  HYMNS 

XXIII 

0  Rudras,  joined  by  Indra,  friends  on  golden  chariots,  come 
hither  for  our  welfare !     This  prayer  from  us  is  acceptable  to 
you  like  the  springs  of  heaven  to  a  thirsty  soul  longing  for 
water.     O  you  sons  of  Prisni,  you  are  armed  with  daggers  and 
spears,  you  are  wise,  carrying  good  bows  and  arrows  and 
quivers,   possessed    of    good    horses    and    chariots.     With 
your  good  weapons,  O  Maruts,  you  go  to  triumph!     You 
shake  the  sky  and  the  mountains  for  wealth  to  the  liberal 
giver;  the  forests  bend  down  out  of  your  way  from  fear.     O 
sons  of  Prisni,  you  rouse  the  earth  when  you,  O  terrible  ones, 
have  harnessed  the  spotted  deer  for  triumph !     The  Maruts, 
blazing  with  the  wind,  clothed  in  rain,  are  as  like  one  another 
as  twins,  and  well  adorned.     They  have  tawny  horses,  and  red 
horses,  they  are  faultless,  endowed  with  exceeding  vigor ;  they 
are  in  greatness  wide  as  the  heaven.     Rich  in  rain-drops,  well 
adorned,  bounteous,  terrible  to  behold,  of  inexhaustible  wealth, 
noble  by  birth,  golden-breasted,  these  singers  of  the  sky  have 
obtained  their  immortal  name.     Spears  are  on  your  two  shoul- 
ders, in  your  arms  are  placed  strength,  power,  and  might. 
Manly  thoughts  dwell  in  your  heads,  on  your  chariots  are 
weapons,  and  every  beauty  has  been  laid  on  your  bodies.     O 
Maruts,  you  have  given  us  wealth  of  cows,  horses,  chariots, 
and  heroes,  golden  wealth!     O  men  of  Rudra,  bestow  on  us 
great  praise,  and  may  I  enjoy  your  divine  protection !     Hark, 
O  heroes,  O  Maruts!     Be  gracious  to  us!     You  who  are  of 
great  bounty,  immortal,  righteous,  truly  listening  to  us,  poets, 
young,  dwelling  on  mighty  mountains,  and  grown  mighty. 

XXIV 

1  praise  now  the  powerful  company  of  these  ever-young 
Maruts,  who  drive  violently  along  with  quick  horses ;  aye,  the 
sovereigns  are  lords  of  Amrita  the  immortal.     The  terrible 
company,  the  powerful,  adorned  with  quoits  on  their  hands, 
given  to  roaring,  potent,  dispensing  treasures,  they  who  are 
beneficent,  infinite  in  greatness,  praise,  O  poet,  these  men  of 
great  wealth !     May  your  water-carriers  come  here  to-day,  all 
the  Maruts  who  stir  up  the  rain.     That  fire  which  has  been 
lighted  for  you,  O  Maruts,  accept  it,  O  young  singers!     O 


VEDIC  HYMNS  29 

worshipful  Maruts,  you  create  for  man  an  active  king,  fash- 
ioned by  Vibhvan ;  from  you  comes  the  man  who  can  fight  with 
his  fist,  and  is  quick  with  his  arm,  from  you  the  man  with  good 
horses  and  valiant  heroes.  Like  the  spokes  of  a  wheel,  no  one 
is  last,  like  the  days  they  are  born  on  and  on,  not  deficient  in 
might.  The  very  high  sons  of  Prisni  are  full  of  fury,  the 
Maruts  cling  firmly  to  their  own  will.  When  you  have  come 
forth  with  your  speckled  deer  as  horses  on  strong-fellied  char- 
iots, O  Maruts,  the  waters  gush,  the  forests  go  asunder ; — let 
Dyu  roar  down,  the  bull  of  the  Dawn.  At  their  approach, 
even  the  earth  opened  wide,  and  they  placed  their  own 
strength  as  a  husband  the  germ.  Indeed  they  have  harnessed 
the  winds  as  horses  to  the  yoke,  and  the  men  of  Rudra  have 
changed  their  sweat  into  rain.  Hark,  O  heroes,  O  Maruts! 
Be  gracious  to  us !  You  who  are  of  great  bounty,  immortal, 
righteous,  truly  listening  to  us,  poets,  young,  dwelling  on 
mighty  mountains,  and  grown  mighty. 

XXV 

They  truly  tried  to  make  you  grant  them  welfare.  Do  thou 
sing  praises  to  Heaven,  I  offer  sacrifice  to  the  Earth.  The 
Maruts  wash  their  horses  and  race  to  the  air,  they  soften  their 
splendor  by  waving  mists.  The  earth  trembles  with  fear  from 
their  onset.  She  sways  like  a  full  ship,  that  goes  rolling.  The 
heroes  who  appear  on  their  marches,  visible  from  afar,  strive 
together  within  the  great  sacrificial  assembly.  Your  horn  is 
exalted  for  glory,  as  the  horns  of  cows ;  your  eye  is  like  the  sun, 
when  the  mist  is  scattered.  Like  strong  racers,  you  are  beau- 
tiful, O  heroes,  you  think  of  glory,  like  manly  youths.  Who 
could  reach,  O  Maruts,  the  great  wise  thoughts,  who  the  great 
manly  deeds  of  you,  great  ones  ?  You  shake  the  earth  like  a 
speck  of  dust,  when  you  are  carried  forth  for  granting  welfare. 
These  kinsmen  are  like  red  horses,  like  heroes  eager  for  battle, 
and  they  have  rushed  forward  to  fight.  They  are  like  well- 
grown  manly  youths,  and  the  men  have  grown  strong,  with 
streams  of  rain  they  dim  the  eye  of  the  sun.  At  their  outbreak 
there  is  none  among  them  who  is  the  eldest,  or  the  youngest, 
or  the  middle :  they  have  grown  by  their  own  might,  these  sons 
of  Prisni,  noble  by  birth,  the  boys  of  Dyaus ;  come  hither  to  us ! 

Those  who  like  birds  flew  with  strength  in  rows  from  the  ridge 


3o  VEDIC  HYMNS 

of  the  mighty  heaven  to  its  ends,  their  horses  shook  the  springs 
of  the  mountain  cloud,  so  that  people  on  both  sides  knew  it. 
May  Dyaus  Aditi  roar  for  our  feast,  may  the  dew-lighted 
Dawns  come  striving  together ;  these,  the  Maruts,  O  poet,  the 
sons  of  Rudra,  have  shaken  the  heavenly  bucket  cloud,  when 
they  had  been  praised. 


TO  THE  MARUTS  AND  INDRA 

The  Prologue 

THE  sacrificer  speaks: 
To  what  splendor  do  the  Maruts  all  equally  cling, 
they  who  are  of  the  same  age,  and  dwell  in  the  same 
nest?     With  what  thoughts? — from  whence  are  they  come? 
Do  these  heroes  sing  forth  their  own  strength,  wishing  for 
wealth  ?    Whose  prayers  have  the  youths  accepted  ?    Who  has 
turned  the  Maruts  to  his  own  sacrifice  ?    By  what  strong  desire 
may  we  arrest  them,  they  who  float  through  the  air  like  hawks  ? 

The  Dialogue 

The  Maruts  speak: 

From  whence,  O  Indra,  dost  thou  come  alone,  thou  who 
art  mighty  ?  O  lord  of  men,  what  has  thus  happened  to  thee  ? 
Thou  greetest  us  when  thou  comest  together  with  us.  Tell  us 
then,  thou  with  thy  bay  horses,  what  thou  hast  against  us ! 

Indra  speaks : 

The  sacred  songs  are  mine,  the  prayers ;  sweet  are  the  liba- 
tions! My  strength  rises,  my  thunderbolt  is  hurled  forth. 
They  call  for  me,  the  hymns  yearn  for  me.  Here  are  my 
horses,  they  carry  me  hither. 

The  Maruts  speak : 

From  thence,  in  company  with  our  strong  friends,  having 
adorned  our  bodies,  we  now  harness  our  fallow  deer  with  all 
our  might ; — for,  Indra,  according  to  custom,  thou  hast  come 
to  be  with  us. 

Indra  speaks : 

Where,  O  Maruts,  was  that  custom  with  you,  when  you  left 


VEDIC  HYMNS  3I 

me  alone  in  the  killing  of  Ahi  ?  I  indeed  am  terrible,  powerful, 
strong, — I  escaped  from  the  blows  of  every  enemy. 

The  Maruts  speak : 

Thou  hast  achieved  much  with  us  as  companions.  With 
equal  valor,  O  hero !  let  us  achieve  then  many  things,  O  thou 
most  powerful,  O  Indra!  whatever  we,  O  Maruts,  wish  with 
our  mind. 

Indra  speaks : 

I  slew  Vritra,  O  Maruts,  with  Indra's  might,  having  grown 
powerful  through  my  own  vigor ;  I,  who  hold  the  thunderbolt 
in  my  arms,  have  made  these  all-brilliant  waters  to  flow  freely 
for  man. 

The  Maruts  speak: 

Nothing,  O  mighty  lord,  is  strong  before  thee:  no  one  is 
known  among  the  gods  like  unto  thee.  No  one  who  is  now 
born  comes  near,  no  one  who  has  been  born.  Do  what  thou 
wilt  do,  thou  who  art  grown  so  strong. 

Indra  speaks: 

Almighty  strength  be  mine  alone,  whatever  I  may  do,  dar- 
ing in  my  heart ;  for  I  indeed,  O  Maruts,  am  known  as  terrible : 
of  all  that  I  threw  down,  I,  Indra,  am  the  lord. 

O  Maruts,  now  your  praise  has  pleased  me,  the  glorious 
hymn  which  you  have  made  for  me,  ye  men ! — for  me,  for  In- 
dra, for  the  joyful  hero,  as  friends  for  a  friend,  for  your  own 
sake,  and  by  your  own  efforts. 

Truly,  there  they  are,  shining  towards  me,  bringing  blame- 
less glory,  bringing  food.  O  Maruts,  wherever  I  have  looked 
for  you,  you  have  appeared  to  me  in  bright  splendor :  appear 
to  me  also  now ! 

The  Epilogue 

The  sacrificer  speaks : 

Who  has  magnified  you  here,  O  Maruts?  Come  hither,  O 
friends,  towards  your  friends.  Ye  brilliant  Maruts,  welcom- 
ing these  prayers,  be  mindful  of  these  my  rites.  The  wisdom 
of  Manya  has  brought  us  hither,  that  he  should  help  as  the 
poet  helps  the  performer  of  a  sacrifice:  turn  hither  quickly! 
Maruts,  on  to  the  sage!  the  singer  has  recited  these  prayers 
for  you.  May  this  your  praise,  O  Maruts,  this  song  of  Man- 
darya,  the  son  of  Mana,  the  poet,  bring  offspring  for  ourselves 
with  food.  May  we  have  an  invigorating  autumn,  with  quick- 
ening rain. 


3*  VEDIC   HYMNS 


TO   INDRA  AND  THE  MARUTS 

THOSE  who  stand  around  him  while  he  moves  on,  har- 
ness the  bright  red  steed;  the  lights  in  heaven  shine 
forth.  They  harness  to  the  chariot  on  each  side  his 
two  favorite  bays,  the  brown,  the  bold,  who  can  carry  the  hero. 
Thou  who  Greatest  light  where  there  was  no  light,  and  form, 
O  men!  where  there  was  no  form,  hast  been  born  together 
with  the  dawns.  Thereupon  they  (the  Maruts),  according 
to  their  wont,  assumed  again  the  form  of  new-born  babes, 
taking  their  sacred  name.  Thou,  O  Indra,  with  the  swift 
Maruts,  who  break  even  through  the  stronghold,  hast  found 
even  in  their  hiding-place  the  bright  ones.  The  pious  singers 
have,  after  their  own  mind,  shouted  towards  the  giver  of 
wealth,  the  great,  the  glorious  Indra.  Mayest  thou,  host  of 
the  Maruts,  be  verily  seen  coming  together  with  Indra,  the 
fearless:  you  are  both  happy-making,  and  of  equal  splendor. 
With  the  beloved  hosts  of  Indra,  with  the  blameless,  hasting 
(Maruts),  the  sacrificer  cries  aloud.  From  yonder,  O  trav- 
eller, Indra,  come  hither,  or  from  the  light  of  heaven;  the 
singers  all  yearn  for  it; — or  we  ask  Indra  for  help  from  here, 
or  from  heaven,  or  from  above  the  earth,  or  from  the  great  sky. 


TO  AGNI*  AND  THE  MARUTS 

THOU  art  called  forth  to  this  fair  sacrifice  for  a  draught 
of  milk;  with  the  Maruts  come  hither,  O  Agni!  No 
god  indeed,  no  mortal,  is  beyond  the  might  of  thee,  the 
mighty  one;  with  the  Maruts  come  hither,  O  Agni!  They 
who  know  of  the  great  sky,  the  Visve  Devas  without  guile; 
with  those  Maruts  come  hither,  O  Agni!  The  strong  ones 
who  sing  their  song,  unconquerable  by  force ;  with  the  Maruts 
come  hither,  O  Agni !  They  who  are  brilliant,  of  terrible  de- 
signs, powerful,  and  devourers  of  foes;  with  the  Maruts 
come  hither,  O  Agni !  They  who  in  heaven  are  enthroned  as 
gods,  in  the  light  of  the  firmament;  with  the  Maruts  come 

*Agni  is  the  «'God  of  Fire." 


VEDIC  HYMNS  33 

hither,  O  Agni !  They  who  toss  the  clouds  across  the  surg- 
ing sea;  with  the  Maruts  come  hither,  O  Agni!  They  who 
shoot  with  their  darts  across  the  sea  with  might;  with  the 
Maruts  come  hither,  O  Agni !  I  pour  out  to  thee  for  the  early 
draught  the  sweet  juice  of  Soma;  with  the  Maruts  come 
hither,  O  Agnil 


TO   RUDRA* 

WE  offer  these  prayers  to  Rudra,  the  strong,  whose  hair 
is  braided,  who  rules  over  heroes  that  he  may  be  a 
blessing  to  man  and  beast,  that  everything  in  this  our 
village  may  be  prosperous  and  free  from  disease.  Be  gracious 
to  us,  O  Rudra,  and  give  us  joy,  and  we  shall  honor  thee,  the 
ruler  of  heroes,  with  worship.  What  health  and  wealth  father 
Manu  acquired  by  his  sacrifices,  may  we  obtain  the  same,  O 
Rudra,  under  thy  guidance.  O  bounteous  Rudra,  may  we  by 
sacrifice  obtain  the  good-will  of  thee,  the  ruler  of  heroes ;  come 
to  our  clans,  well-disposed,  and,  with  unarmed  men,  we  shall 
offer  our  libation  to  thee.  We  call  down  for  our  help  the  fierce 
Rudra,  who  fulfils  our  sacrifice,  the  swift,  the  wise;  may  he 
drive  far  away  from  us  the  anger  of  the  gods;  we  desire  his 
good- will  only.  We  call  down  with  worship  the  red  boar  of 
the  sky,  the  god  with  braided  hair,  the  blazing  form ;  may  he 
who  carries  in  his  hand  the  best  medicines  grant  us  protection, 
shield,  and  shelter!  This  speech  is  spoken  for  the  father  of 
the  Maruts,  sweeter  than  sweet,  a  joy  to  Rudra ;  grant  to  us 
also,  O  immortal,  the  food  of  mortals,  be  gracious  to  us  and 
to  our  kith  and  kin !  Do  not  slay  our  great  or  our  small  ones, 
our  growing  or  our  grown  ones,  our  father  or  our  mother,  and 
do  not  hurt  our  own  bodies,  O  Rudra !  O  Rudra,  hurt  us  not 
in  our  kith  and  kin,  nor  in  our  own  life,  not  in  our  cows,  nor 
in  our  horses !  Do  not  slay  our  men  in  thy  wrath :  carrying 
libations,  we  call  on  thee  always.  Like  a  shepherd,  I  have 
driven  these  praises  near  to  thee ;  O  father  of  the  Maruts,  grant 
us  thy  favor !  For  thy  good-will  is  auspicious,  and  most  gra- 
cious, hence  we  desire  thy  protection  alone.  Let  thy  cow-slay- 

•  Rudra  is  the  "  Father  of  the  Maruts." 
VOL.  V.— 3 


34 


VEDIC  HYMNS 


ing  and  thy  man-slaying  be  far  away,  and  let  thy  favor  be  with 
us,  O  ruler  of  heroes !  Be  gracious  to  us,  and  bless  us,  O  god, 
and  then  give  us  twofold  protection.  We  have  uttered  our 
supplication  to  him,  desiring  his  help;  may  Rudra  with  the 
Maruts  hear  our  call.  May  Mitra,  Varuna,  Aditi,  the  River, 
Earth,  and  the  Sky,  grant  us  thisl 


TO   RUDRA 

O  FATHER  of  the  Maruts,  let  thy  favor  come  near, 
and  do  not  deprive  us  of  the  sight  of  the  sun;  may 
the  hero  (Rudra)  be  gracious  to  our  horse,  and  may 
we  increase  in  offspring,  O  Rudra!  May  I  attain  to  a  hun- 
dred winters  through  the  most  blissful  medicines  which  thou 
hast  given!  Put  away  far  from  us  all  hatred,  put  away  an- 
guish, put  away  sickness  in  all  directions!  In  beauty  thou 
art  the  most  beautiful  of  all  that  exists,  O  Rudra,  the  strong- 
est of  the  strong,  thou  wielder  of  the  thunderbolt!  Carry 
us  happily  to  the  other  shore  of  our  anguish,  and  ward  off 
all  assaults  of  mischief.  Let  us  not  incense  thee,  O  Rudra, 
by  our  worship,  not  by  bad  praise,  O  hero,  and  not  by  divided 
praise!  Raise  up  our  men  by  thy  medicines,  for  I  hear  thou 
art  the  best  of  all  physicians.  He  who  is  invoked  by  invo- 
cations and  libations,  may  I  pay  off  that  Rudra  with  my 
hymns  of  praise.  Let  not  him  who  is  kind-hearted,  who  read- 
ily hears  our  call,  the  tawny,  with  beautiful  cheeks,  deliver 
us  to  this  wrath !  The  manly  hero  with  the  Maruts  has  glad- 
dened me,  the  suppliant,  with  more  vigorous  health.  May  I 
without  mischief  find  shade,  as  if  from  sunshine,  may  I  gain 
the  favor  of  Rudra!  O  Rudra,  where  is  thy  softly  stroking 
hand  which  cures  and  relieves?  Thou,  the  remover  of  all 
heaven-sent  mischief,  wilt  thou,  O  strong  hero,  bear  with 
me?  I  send  forth  a  great,  great  hymn  of  praise  to  the  bright 
tawny  bull.  Let  me  reverence  the  fiery  god  with  prostra- 
tions; we  celebrate  the  flaring  name  of  Rudra.  He,  the 
fierce  god,  with  strong  limbs,  assuming  many  forms,  the 
tawny  Rudra,  decked  himself  with  brilliant  golden  orna- 


VEDIC  HYMNS  35 

ments.  From  Rudra,  who  is  lord  of  this  wide  world,  divine 
power  will  never  depart.  Worthily  thou  bearest  arrows  and 
bow,  worthily,  O  worshipful,  the  golden,  variegated  chain; 
worthily  thou  cuttest  every  fiend  here  to  pieces,  for  there  is 
nothing  indeed  stronger  than  thou,  O  Rudra.  Praise  him,  the 
famous,  sitting  in  his  chariot,  the  youthful,  who  is  fierce  and 
attacks  like  a  terrible  lion.  And  when  thou  hast  been  praised, 

0  Rudra,  be  gracious  to  him  who  magnifies  thee,  and  let  thy 
armies  mow  down  others  than  us!     O  Rudra,  a  boy  indeed 
makes  obeisance  to  his  father  who  comes  to  greet  him :  I  praise 
the  lord  of  brave  men,  the  giver  of  many  gifts,  and  thou,  when 
thou  hast  been  praised,  wilt  give  us  thy  medicines.     O  Maruts, 
those  pure  medicines  of  yours,  the  most  beneficent  and  de- 
lightful, O  heroes,  those  which  Manu,  our  father,  chose,  those 

1  crave  from  Rudra,  as  health  and  wealth.     May  the  weapon 
of  Rudra  avoid  us,  may  the  great  anger  of  the  flaring  one  pass 
us  by.     Unstring  thy  strong  bows  for  the  sake  of  our  liberal 
lords,  O  bounteous  Rudra,  be  gracious  to  our  kith  and  kin. 
Thus,  O  tawny  and  manly  god,  showing  thyself,  so  as  neither 
to  be  angry  nor  to  kill,  be  mindful  of  our  invocations,  and,  rich 
in  brave  sons,  we  shall  magnify  thee  in  the  congregation. 


TO  AGNI   AND  THE  MARUTS 

I  IMPLORE  Agni,  the  gracious,  with  salutations,  may  he  sit 
down  here,  and  gather  what  we  have  made.  I  offer  him 
sacrifice  as  with  racing  chariots;  may  I,  turning  to  the 
right,  accomplish  this  hymn  to  the  Maruts.  Those  who  ap- 
proached on  their  glorious  deer,  on  their  easy  chariots,  the  Ru- 
dras,  the  Maruts — through  fear  of  you,  ye  terrible  ones,  the 
forests  even  bend  down,  the  earth  shakes,  and  also  the  mountain 
cloud.  At  your  shouting,  even  the  mountain  cloud,  grown  large, 
fears,  and  the  ridge  of  heaven  trembles.  When  you  play  to- 
gether, O  Maruts,  armed  with  spears,  you  run  together  like 
waters.  Like  rich  suitors  the  Maruts  have  themselves  adorned 
their  bodies  with  golden  ornaments ;  more  glorious  for  glory, 
and  powerful  on  their  chariots,  they  have  brought  together 
splendors  on  their  bodies.  As  brothers,  no  one  being  the  eldest 
or  the  youngest,  they  have  grown  up  together  to  happiness 


36  VEDIC  HYMNS 

Young  is  their  clever  father  Rudra,  flowing  with  plenty  is 
Prisni,  always  kind  to  the  Maruts.  O  happy  Maruts,  whether 
you  are  in  the  highest,  or  in  the  middle,  or  in  the  lowest  heaven, 
from  thence,  O  Rudras,  or  thou  also,  O  Agni,  take  nojtice  of 
this  libation  which  we  offer.  When  Agni,  and  you,  wealthy 
Maruts,  drive  down  from  the  higher  heaven  over  the  ridges, 
give  then,  if  pleased,  you  roarers,  O  destroyers  of  enemies, 
wealth  to  the  sacrificer  who  prepares  Soma-juice.  Agni,  be 
pleased  to  drink  Soma  with  the  brilliant  Maruts,  the  singers, 
approaching  in  companies,  with  the  men,  who  brighten  and 
enliven  everything;  do  this,  Agni,  thou  who  art  always  en- 
dowed with  splendor. 


TO  VAYU 

COME  hither,  O  Vayu,  thou  beautiful  one !  These  Somas 
are  ready,  drink  of  them,  hear  our  call !  O  Vayu,  the 
praisers  celebrate  thee  with  hymns,  they  who  know  the 
feast-days,  and  have  prepared  the  Soma.  O  Vayu,  thy  satisfy- 
ing stream  goes  to  the  worshipper,  wide-reaching,  to  the  Soma- 
draught.  O  Indra  and  Vayu,  these  libations  of  Soma  are  poured 
out ;  come  hither  for  the  sake  of  our  offerings,  for  the  drops  of 
Soma  long  for  you.  O  Indra  and  Vayu,  you  perceive  the  liba- 
tions, you  who  are  rich  in  booty ;  come  then  quickly  hither !  O 
Vayu  and  Indra,  come  near  to  the  work  of  the  sacrificer,  quick, 
thus  is  my  prayer,  O  ye  men !  I  call  Mitra,  endowed  with  holy 
strength,  and  Varuna,  who  destroys  all  enemies ;  who  both  ful- 
fil a  prayer  accompanied  by  fat  offerings.  On  the  right  way. 
O  Mitra  and  Varuna,  you  have  obtained  great  wisdom,  you 
who  increase  the  right  and  adhere  to  the  right;  These  two 
sages,  Mitra  and  Varuna,  the  mighty,  wide-ruling,  give  us  effi- 
cient strength. 


VEDIC   HYMNS  37 


TO  VAYU 

A 

OVAYU,  may  the  quick  racers  bring  thee  towards  the 
offerings,  to  the  early  drink  here,"  to  the  early  drink  of 
Soma  !  May  the  Dawn  stand  erect,  approving  thy  mind! 
Come  near  on  thy  harnessed  chariot  to  share,  O  Vayu,  to  share 
in  the  sacrifice !  May  the  delightful  drops  of  Soma  delight  thee, 
the  drops  made  by  us,  well-made,  and  heaven-directed,  yes, 
made  with  milk,  and  heaven-directed.  When  his  performed  aids 
assume  strength  for  achievement,  our  prayers  implore  the  as- 
sembled steeds  for  gifts,  yes,  the  prayers  implore  them.  Vayu 
yokes  the  two  ruddy,  Vayu  yokes  the  two  red  horses,  Vayu 
yokes  to  the  chariot  the  two  swift  horses  to  draw  in  the  yoke, 
the  strongest  to  draw  in  the  yoke.  Awake  Purandhi  (the 
morning)  as  a  lover  wakes  a  sleeping  maid,  reveal  heaven  and 
earth,  brighten  the  dawn,  yes,  for  glory  brighten  the  dawn. 
For  thee  the  bright  dawns  spread  out  in  the  distance  beautiful 
garments,  in  their  houses,  in  their  rays,  beautiful  in  their  new 
rays.  To  thee  the  juice-yielding  cow  pours  out  all  treasures. 
Thou  hast  brought  forth  the  Maruts  from  the  flanks,  yes,  from 
the  flanks  of  heaven.  For  thee  the  white,  bright,  rushing 
Somas,  strong  in  raptures,  have  rushed  to  the  whirl,  they  have 
rushed  to  the  whirl  of  the  waters.  The  tired  hunter  asks  luck 
of  thee  in  the  chase ;  thou  shieldest  by  thy  power  from  every 
being,  yes,  thou  shieldest  by  thy  power  from  powerful  spirits. 
Thou,  O  Vayu,  art  worthy  as  the  first  before  all  others  to  drink 
these  our  Somas,  thou  art  worthy  to  drink  these  poured-out 
Somas.  Among  the  people  also  who  invoke  thee  and  have 
turned  to  thee,  all  the  cows  pour  out  the  milk,  they  pour  out 
butter  and  milk  for  the  Soma. 


VEDIC  HYMNS 


INDRA  AND  AGASTYA*:    A  DIALOGUE 

INDRA:  There  is  no  such  thing  to-day,  nor  will  it  be  so 
to-morrow.  Who  knows  what  strange  thing  this  is  ?  We 
must  consult  the  thought  of  another,  for  even  what  we 
once  knew  seems  to  vanish. 

Agastya:  Why  dost  thou  wish  to  kill  us,  O  Indra?  the 
Maruts  are  thy  brothers;  fare  kindly  with  them,  and  do  not 
strike  us  in  battle. 

The  Maruts :  O  Brother  Agastya,  why,  being  a  friend,  dost 
thou  despise  us?  We  know  quite  well  what  thy  mind  was. 
Dost  thou  not  wish  to  give  to  us  ? 

Agastya :  Let  them  prepare  the  altar,  let  them  light  the  fire 
ir.  front !  Here  we  two  will  spread  for  thee  the  sacrifice,  to  be 
seen  by  the  immortal. 

Agastya:  Thou  rulest,  O  lord  of  treasures;  thou,  lord  of 
friends,  art  the  most  generous.  Indra,  speak  again  with  the 
Maruts,  and  then  consume  our  offerings  at  the  right  season. 


TO  SOMA  AND   RUDRA 

SOMA  and  Rudra,  may  you  maintain  your  divine  do- 
minion, and  may  the  oblations  reach  you  properly. 
Bringing  the  seven  treasures  to  every  house,  be  kind 
to  our  children  and  our  cattle.  Soma  and  Rudra,  draw  far 
away  in  every  direction  the  disease  which  has  entered  our 
house.  Drive  far  away  Nirriti,  and  may  auspicious  glories  be- 
long to  us!  Soma  and  Rudra,  bestow  all  these  remedies  on 
our  bodies.  Tear  away  and  remove  from  us  whatever  evil  we 
have  committed,  which  clings  to  our  bodies.  Soma  and 
Rudra,  wielding  sharp  weapons  and  sharp  bolts,  kind  friends, 
be  gracious  unto  us  here !  Deliver  us  from  the  snare  of  Va- 
runa,  and  guard  us,  as  kind-hearted  gods! 

•  Agastya  is  a  worshipper  of  Indra. 


VEDIC  HYMNS  39 


TO  RUDRA 

OFFER  ye  these  songs  to  Rudra  whose  bow  is  strong, 
whose  arrows  are  swift,  the  self-dependent  god,  the 
unconquered  conqueror,  the  intelligent,  whose  weapons 
are  sharp — may  he  hear  us!  For,  being  the  lord,  he  looks 
after  what  is  born  on  earth;  being  the  universal  ruler,  he 
looks  after  what  is  born  in  heaven.  Protecting  us,  come  to 
our  protecting  doors,  be  without  illness  among  our  people,  O 
Rudra!  May  that  thunderbolt  of  thine,  which,  sent  from 
heaven,  traverses  the  earth,  pass  us  by!  A  thousand  medi- 
cines are  thine,  O  thou  who  art  freely  accessible ;  do  not  hurt 
us  through  out  kith  and  kin!  Do  not  strike  us,  O  Rudra,  do 
not  forsake  us !  May  we  not  be  in  thy  way  when  thou  rushest 
forth  furiously.  Let  us  have  our  altar  and  a  good  report 
among  men — protect  us  always  with  your  favors! 


TO  VATA 

NOW  for  the  greatness  of  the  chariot  of  Vata.  Its  roar 
goes  crashing  and  thundering.  It  moves  touching  the 
sky,  and  creating  red  sheens,  or  it  goes  scattering  the 
dust  of  the  earth.  Afterwards  there  rise  the  gusts  of  Vata, 
they  go  towards  him,  like  women  to  a  feast.  The  god  goes  with 
them  on  the  same  chariot,  he,  the  king  of  the  whole  of  this 
world.  When  he  moves  on  his  paths  along  the  sky,  he  rests 
not  even  a  single  day ;  the  friend  of  the  waters,  the  first-born, 
the  holy,  where  was  he  born,  whence  did  he  spring?  The 
breath  of  the  gods,  the  germ  of  the  world,  that  god  moves 
wherever  he  listeth ;  his  roars  indeed  are  heard,  not  his  form 
— let  us  offer  sacrifice  to  that  Vata! 


40  VEDIC  HYMNS 


TO  VATA 

MAY  Vata  waft  medicine,  healthful,  delightful  to  our 
heart;    may  he  prolong  our  lives!     Thou,  O  Vata, 
art  our  father,  and  our  brother,  and  our  friend;   do 
thou  grant  us  to  live!    O  Vata,  from  that  treasure  of  the  im- 
mortal which  is  placed  in  thy  house  yonder,  give  us  to  live ! 


I  magnify  Agni,  the  Purohita,  the  divine  ministrant  of  the 
sacrifice,  the  Hotri  priest,  the  greatest  bestower  of  treasures. 
Agni,  worthy  to  be  magnified  by  the  ancient  Rishis  and  by  the 
present  ones — may  he  conduct  the  gods  hither.  May  one 
obtain  through  Agni  wealth  and  welfare  day  by  day,  which 
may  bring  glory  and  high  bliss  of  valiant  offspring.  Agni, 
whatever  sacrifice  and  worship  thou  encompassest  on  every 
side,  that  indeed  goes  to  the  gods.  May  Agni  the  thoughtful 
Hotri,  he  who  is  true  and  most  splendidly  renowned,  may  the 
god  come  hither  with  the  gods.  Whatever  good  thou  wilt  do 
to  thy  worshipper,  O  Agni,  that  work  verily  is  thine,  O  Angi- 
ras.  Thee,  O  Agni,  we  approach  day  by  day,  O  god  who 
shinest  in  the  darkness ;  with  our  prayer,  bringing  adoration  to 
thee  who  art  the  king  of  all  worship,  the  guardian  of  Rita, 
the  shining  one,  increasing  in  thy  own  house.  Thus,  O  Agni, 
be  easy  of  access  to  us,  as  a  father  is  to  his  son.  Stay  with  us 
for  our  happiness. 

II 

We  implore  with  well-spoken  words  the  vigorous  Agni  who 
belongs  to  many  people,  to  the  clans  that  worship  the  gods, 
whom  other  people  also  magnify.  Men  have  placed  Agni  on 
the  altar  as  the  augmenter  of  strength.  May  we  worship  thee, 
rich  in  sacrificial  food.  Thus  be  thou  here  to-day  gracious 
to  us,  a  helper  in  our  striving  for  gain,  O  good  one!  We 
choose  thee,  the  all-possessor,  as  our  messenger  and  as  our 
Hotri.  The  flames  of  thee,  who  art  great,  spread  around ;  thy 
rays  touch  the  heaven.  The  gods,  Varuna,  Mitra,  Aryaman, 
kindle  thee,  the  ancient  messenger.  The  mortal,  O  Agni,  who 


VEDIC  HYMNS  41 

worships  thee,  gains  through  thee  every  prize.  Thou  art  the 
cheerful  Hotri  and  householder,  O  Agni,  the  messenger  of  the 
clans.  In  thee  all  the  firm  laws  are  comprised  which  the  gods 
have  made.  In  thee,  the  blessed  one,  O  Agni,  youngest  god, 
all  sacrificial  food  is  offered.  Sacrifice  then  thou  who  art 
gracious  to  us  to-day  and  afterwards,  to  the  gods  that  we  may 
be  rich  in  valiant  men.  Him,  the  king,  verily  the  adorers  ap- 
proach reverentially.  With  oblations  men  kindle  Agni,  hav- 
ing overcome  all  failures.  Destroying  the  foe,  they  victori- 
ously got  through  Heaven  and  Earth  and  the  waters;  they 
have  made  wide  room  for  their  dwelling.  May  the  manly 
Agni,  after  he  has  received  the  oblations,  become  brilliant  at 
the  side  of  Kanva ;  may  he  neigh  as  a  horse  in  battles.  Take 
thy  seat;  thou  art  great.  Shine  forth,  thou  who  most  excel- 
lently repairest  to  the  gods.  O  Agni,  holy  god,  emit  thy  red, 
beautiful  smoke,  O  glorious  one !  Thou  whom  the  gods  have 
placed  here  for  Manu  as  the  best  performer  of  the  sacrifice,  O 
carrier  of  oblations,  whom  Kanva  and  Medhyatithi,  whom 
Vrishan  and  Upastuta  have  worshipped,  the  winner  of  prizes. 
That  Agni's  nourishment  has  shone  brightly  whom  Medhy- 
atithi and  Kanva  have  kindled  on  behalf  of  Rita.  Him  do 
these  hymns,  him  do  we  extol.  Fill  us  with  wealth,  thou  self- 
dependent  one,  for  thou,  O  Agni,  hast  companionship  with  the 
gods.  Thou  art  lord  over  glorious  booty.  Have  mercy  upon 
us ;  thou  art  great.  Stand  up  straight  for  blessing  us,  like  the 
god  Savitri,  straight  a  winner  of  booty,  when  we  with  our  wor- 
shippers and  with  ointments  call  thee  in  emulation  with  other 
people.  Standing  straight,  protect  us  by  thy  splendor  from 
evil ;  burn  down  every  ghoul.  Let  us  stand  straight  that  we 
may  walk  and  live.  Find  out  our  worship  among  the  gods. 
Save  us,  O  Agni,  from  the  sorcerer,  save  us  from  mischief, 
from  the  niggard.  Save  us  from  him  who  does  us  harm  or 
tries  to  kill  us,  O  youngest  god  with  bright  splendor!  As 
with  a  club  smite  the  niggards  in  all  directions,  and  him  who 
deceives  us,  O  god  with  fiery  jaws.  The  mortal  who  makes 
his  weapons  very  sharp  by  night,  may  that  impostor  not  rule 
over  us.  Agni  has  won  abundance  in  heroes.  Agni  and  the 
two  Mitras  have  blessed  Medhyatithi.  Agni  has  blessed  Upa- 
stuta in  the  acquirement  of  wealth.  Through  Agni  we  call 
hither  from  afar  Turvasa,  Yadu,  and  Ugradeva.  May  Agni, 
our  strength  against  the  Dasyu,  conduct  hither  Navavastva, 
Brihadratha.  and  Turviti. 


43  VEDIC  HYMNS 

Manu  has  established  thee,  O  Agni,  as  a  light  for  all  people. 
Thou  hast  shone  forth  with  Kanva,  born  from  Rita,  grown 
strong,  thou  whom  the  human  races  worship.  Agni's  flames 
are  impetuous  and  violent ;  they  are  terrible  and  not  to  be  with- 
stood. Always  burn  down  the  sorcerers,  and  the  allies  of  the 
Yatus,  every  ghoul. 

Ill 

We  choose  Agni  as  our  messenger,  the  all-possessor,  as  the 
Hotri  of  this  sacrifice,  the  highly  wise.  Agni  and  Agni !  again 
they  constantly  invoked  with  their  invocations,  the  lord  of  the 
clans,  the  bearer  of  oblations,  the  beloved  of  many.  Agni, 
when  born,  conduct  the  gods  hither  for  him  who  has  strewn 
the  sacrificial  grass ;  thou  art  our  Hotri,  worthy  of  being  mag- 
nified. Awaken  them,  the  willing  ones,  when  thou  goest  as 
messenger,  O  Agni.  Sit  down  with  the  gods  on  the  Barhis. 
O  thou  to  whom  Ghrita  oblations  are  poured  out,  resplendent 
god,  burn  against  the  mischievous,  O  Agni,  against  the  sorcer- 
ers. By  Agni  Agni  is  kindled,  the  sage,  the  master  of  the 
house,  the  young  one,  the  bearer  of  oblations,  whose  mouth  is 
the  sacrificial  spoon.  Praise  Agni  the  sage,  whose  ordinances 
for  the  sacrifice  are  true,  the  god  who  drives  away  sickness. 
Be  the  protector,  O  Agni,  of  a  master  of  sacrificial  food  who 
worships  thee,  O  god,  as  his  messenger.  Be  merciful,  O  puri- 
fier, unto  the  man  who  is  rich  in  sacrificial  food,  and  who  in- 
vites Agni  to  the  feast  of  the  gods.  Thus,  O  Agni,  resplendent 
purifier,  conduct  the  gods  hither  to  us,  to  our  sacrifice  and  to 
our  food.  Thus  praised  by  us  with  our  new  Gayatra  hymn, 
bring  us  wealth  of  valiant  men  and  food.  Agni  with  thy  bright 
splendor  be  pleased,  through  all  our  invocations  of  the  gods, 
with  this  our  praise. 

IV 

With  reverence  I  shall  worship  thee  who  art  long-tailed  like 
a  horse,  Agni,  king  of  worship.  May  he,  our  son  of  strength, 
proceeding  on  his  broad  way,  the  propitious,  become  bounti- 
ful to  us.  Thus  protect  us  always,  thou  who  hast  a  full  life, 
from  the  mortal  who  seeks  to  do  us  harm,  whether  near  or  afar. 
And  mayest  thou,  O  Agni,  announce  to  the  gods  this  our  new- 
est efficient  Gayatra  song.  Let  us  partake  of  all  booty  that  is 
highest  and  that  is  middle ;  help  us  to  the  wealth  that  is  nearest. 


VEDIC  HYMNS 


43 


0  god  with  bright  splendor,  thou  art  the  distributor.     Thou 
instantly  flowest  for  the  liberal  giver  in  the  wave  of  the  river, 
near  at  hand.     The  mortal,  O  Agni,  whom  thou  protectest  in 
battles,  whom  thou  speedest  in  the  races,  he  will  command 
constant  nourishment:  Whosoever  he  may  be,  no  one  will 
overtake  him,  O  conqueror  Agni!     His  strength  is  glorious. 
May  he,  known  among  all  tribes,  win  the  race  with  his  horses ; 
may  he  with  the  help  of  his  priests  become  a  gainer.    O  Gara- 
bodha!     Accomplish  this  task  for  every  house:  a  beautiful 
song  of  praise  for  worshipful  Rudra.     May  he,  the  great,  the 
immeasurable,  the  smoke-bannered,  rich  in  splendor,  incite  us 
to  pious  thoughts  and  to  strength.     May  he  hear  us,  like  the 
rich  lord  of  a  clan,  the  banner  of  the  gods,  on  behalf  of  our 
hymns,  Agni  with  bright  light.     Reverence  to  the  great  ones, 
reverence  to  the  lesser  ones !     Reverence  to  the  young,  rever- 
ence to  the  old !     Let  us  sacrifice  to  the  gods,  if  we  can.     May 

1  not,  O  gods,  fall  as  a  victim  to  the  curse  of  my  better. 


I  press  on  for  you  with  my  prayer  to  the  all-possessing  mes- 
senger, the  immortal  bearer  of  offerings,  the  best  sacrificer. 
He,  the  great  one,  knows  indeed  the  place  of  wealth,  the  ascent 
to  heaven;  may  he  conduct  the  gods  hither.  He,  the  god, 
knows  how  to  direct  the  gods  for  the  righteous  worshipper,  in 
his  house.  He  gives  us  wealth  dear  to  us.  He  is  the  Hotri ; 
he  who  knows  the  office  of  a  messenger,  goes  to  and  fro,  know- 
ing the  ascent  to  heaven.  May  we  be  of  those  who  have  wor- 
shipped Agni  with  the  gift  of  offerings,  who  cause  him  to 
thrive  and  kindle  him.  The  men  who  have  brought  worship 
to  Agni,  are  renowned  as  successful  by  wealth  and  by  powerful 
offspring.  May  much-desired  wealth  come  to  us  day  by  day ; 
may  gains  arise  among  us.  He,  the  priest  of  the  tribes,  the 
priest  of  men,  pierces  all  hostile  powers  by  his  might  as  with  a 
tossing  bow. 

VI 

He  has  brought  down  the  wisdom  of  many  a  worshipper, 
he  who  holds  in  his  hand  all  manly  power.  Agni  has  become 
the  lord  of  treasures, he  who  brought  together  all  powers  of  im- 
mortality. All  the  clever  immortals  when  seeking  did  not  find 


44  VEDIC  HYMNS 

the  calf  though  sojourning  round  about  us.  The  attentive 
gods,  wearying  themselves,  following  his  footsteps,  stood  at  the 
highest,  beautiful  standing-place  of  Agni.  When  the  bright 
ones  had  done  service  to  thee,  the  bright  one,  Agni,  with 
Ghrita  through  three  autumns,  they  assumed  worshipful 
names ;  the  well-born  shaped  their  own  bodies.  Acquiring  for 
themselves  the  two  great  worlds,  the  worshipful  ones  brought 
forward  their  Rudra-like  powers.  The  mortal,  when  beings 
were  in  discord,  perceived  and  found  out  Agni  standing  in  the 
highest  place.  Being  like-minded  they  reverentially  ap- 
proached him  on  their  knees.  Together  with  their  wives  they 
venerated  the  venerable  one.  Abandoning  their  bodies  they 
made  them  their  own,  the  one  friend  waking  when  the  other 
friend  closed  his  eyes.  When  the  worshipful  gods  have  dis- 
covered the  thrice  seven  secret  steps  laid  down  in  thee,  they 
concordantly  guard  with  them  immortality.  Protect  thou  the 
cattle  and  that  which  remains  steadfast  and  that  which  moves. 
Knowing,  O  Agni,  the  established  orders  of  human  dwellings, 
distribute  in  due  order  gifts  that  they  may  live.  Knowing  the 
ways  which  the  gods  do,  thou  hast  become  the  unwearied  mes- 
senger, the  bearer  of  oblations.  They  who  knew  the  right 
way  and  were  filled  with  good  intentions,  beheld  from  heaven 
the  seven  young  rivers  and  the  doors  of  riches.  Sarama  found 
the  strong  stable  of  the  cows  from  which  human  clans  receive 
their  nourishment.  The  Earth  has  spread  herself  far  and 
wide  with  them  who  are  great  in  their  greatness,  the  mother 
Aditi,  for  the  refreshment  of  the  bird,  with  her  sons  who  have 
assumed  all  powers  of  their  own  dominion,  preparing  for 
themselves  the  way  to  immortality.  When  the  immortals  cre- 
ated the  two  eyes  of  heaven,  they  placed  fair  splendor  in  him. 
Then  they  rush  down  like  streams  let  loose.  The  red  ones 
have  recognized,  O  Agni,  those  which  are  directed  down- 
wards. 

VII 

Forward  goes  your  strength  tending  heavenward,  rich  in 
offerings,  with  the  ladle  full  of  ghee.  To  the  gods  goes  the 
worshipper  desirous  of  their  favor.  I  magnify  with  prayer 
Agni  who  has  knowledge  of  prayers,  the  accomplisher  of  sacri- 
fice, who  hears  us,  and  in  whom  manifold  wealth  has  been  laid 
down.  O  Agni,  may  we  be  able  to  bridle  thee  the  strong  god ; 


VEDIC  HYMNS  45 

may  we  overcome  all  hostile  powers.  Agni,  inflamed  at  the 
sacrifice,  the  purifier  who  should  be  magnified,  whose  hair  is 
flame — him  we  approach  with  prayers.  With  his  broad  stream 
of  light  the  immortal  Agni,  clothed  in  ghee,  well  served  with 
oblations,  is  the  carrier  of  offerings  at  the  sacrifice.  Holding 
the  sacrificial  ladles,  performing  the  sacrifice  they  have  with 
right  thought,  pressingly  brought  Agni  hither  for  help.  The 
Hotri,  the  immortal  god  goes  in  front  with  his  secret  power, 
instigating  the  sacrifices.  The  strong  is  set  at  the  races.  He 
is  led  forth  at  the  sacrifices,  the  priest,  the  accomplisher  of  sac- 
rifice. He  has  been  produced  by  prayer,  the  excellent  one.  I 
have  established  him,  the  germ  of  beings,  forever  the  father  of 
Daksha.  I  have  laid  thee  down,  the  excellent  one,  with  the 
nourishment  of  Daksha,  O  thou  who  art  produced  by  power, 
O  Agni,  thee  the  resplendent  one,  O  Usig.  The  priests,  eager 
to  set  to  work  the  Rita,  kindle  with  quick  strength  Agni  the 
governor,  him  who  crosses  the  waters.  I  magnify  the  child  of 
vigor  at  this  sacrifice,  who  shines  under  the  heaven,  the 
thoughtful  Agni.  He  who  should  be  magnified  and  adored, 
who  is  visible  through  the  darkness,  Agni,  the  manly,  is  kin- 
dled. Agni,  the  manly,  is  kindled,  he  who  draws  hither  the 
gods  like  a  horse.  The  worshippers  rich  in  offerings  magnify 
him.  We  the  manly  ones  will  kindle  thee  the  manly  god,  O 
manly  Agni,  who  shinest  mightily. 


VIII 

Produce  thy  stream  of  flames  like  a  broad  onslaught.  Go 
forth  impetuous  like  a  king  with  his  elephant,  thou  art  an 
archer;  shoot  the  sorcerers  with  thy  hottest  arrows.  Thy 
whirls  fly  quickly.  Fiercely  flaming  touch  them.  O  Agni, 
send  forth  with  the  ladle  thy  heat,  thy  winged  flames;  send 
forth  unfettered  thy  firebrands  all  around.  Being  the  quick- 
est, send  forth  thy  spies  against  all  evildoers.  Be  an  undeceiv- 
able  guardian  of  this  clan.  He  who  attacks  us  with  evil  spells, 
far  or  near,  may  no  such  foe  defy  thy  track.  Rise  up,  O  Agni ! 
Spread  out  against  all  foes !  Burn  down  the  foes,  O  god  with 
the  sharp  weapon!  When  kindled,  O  Agni,  burn  down  like 
dry  brushwood,  the  man  who  exercises  malice  against  us. 
Stand  upright,  strike  the  foes  away  from  us !  Make  manifest 
thy  divine  powers,  O  Agni !  Unbend  the  strong  bows  of  those 


46  VEDIC  HYMNS 

who  incite  demons  against  us.  Crush  all  enemies,  be  they 
relations  or  strangers.  He  knows  thy  favor,  O  youngest  one, 
who  makes  a  way  for  a  sacred  speech  like  this.  Mayest  thou 
beam  forth  to  his  doors  all  auspicious  days  and  the  wealth  and 
the  splendor  of  the  niggard.  Let  him,  O  Agni,  be  fortunate 
and  blessed  with  good  rain,  who  longs  to  gladden  thee  with 
constant  offerings  and  hymns  through  his  life  in  his  house. 
May  such  longing  ever  bring  auspicious  days  to  him.  I 
praise  thy  favor ;  it  resounded  here.  May  this  song,  which  is 
like  a  favorite  wife,  awaken  for  thee.  Let  us  brighten  thee, 
being  rich  in  horses  and  chariots.  Mayest  thou  maintain  our 
knightly  power  day  by  day.  May  the  worshipper  here  fre- 
quently of  his  own  accord  approach  thee,  O  god  who  shinest 
in  darkness,  resplendent  day  by  day.  Let  us  worship  thee 
sporting  and  joyous,  surpassing  the  splendor  of  other  people. 
Whoever,  rich  in  horses  and  rich  in  gold,  approaches  thee,  O 
Agni,  with  his  chariot  full  of  wealth — thou  art  the  protector 
and  the  friend  of  him  who  always  delights  in  showing  thee  hos- 
pitality. Through  my  kinship  with  thee  I  break  down  the 
great  foes  by  my  words.  That  kinship  has  come  down  to  me 
from  my  father  Gotama.  Be  thou  attentive  to  this  our  word, 
O  youngest,  highly  wise  Hotri,  as  the  friend  of  our  house. 
May  those  guardians  of  thine,  infallible  Agni,  sitting  down  to- 
gether protect  us,  the  never  sleeping,  onward-pressing,  kind, 
unwearied  ones,  who  keep  off  the  wolf,  who  never  tire.  Thy 
guardians,  O  Agni,  who  seeing  have  saved  the  blind  son  of 
Mamata  from  distress — He  the  possessor  of  all  wealth  has 
saved  them  who  have  done  good  deeds.  The  impostors, 
though  trying  to  deceive,  could  not  deceive.  In  thy  compan- 
ionship we  dwell,  protected  by  thee.  Under  thy  guidance  let 
us  acquire  gain.  Accomplish  both  praises,  O  thou  who  art 
the  truth !  Do  so  by  thy  present  power,  O  fearless  one !  May 
we  worship  thee,  O  Agni,  with  this  log  of  wood.  Accept  the 
hymn  of  praise  which  we  recite.  Burn  down  those  who  curse 
us,  the  sorcerers.  Protect  us,  O  god  who  art  great  like  Mitra, 
from  guile,  from  revilement,  and  from  disgrace. 


VEDIC  HYMNS 


IX 


47 


Bright,  flaming,  like  the  lover  of  the  Dawn,*  he  has,  like  the 
light  of  the  sky,  filled  the  two  worlds  of  Heaven  and  Earth 
which  are  turned  towards  each  other.  As  soon  as  thou  wert 
born  thou  hast  excelled  by  thy  power  of  mind ;  being  the  son  of 
the  gods  thou  hast  become  their  father.  Agni  is  a  worshipper 
of  the  gods,  never  foolish,  always  discriminating;  he  is  like 
the  udder  of  the  cows;  he  is  the  sweetness  of  food.  Like  a 
kind  friend  to  men,  not  to  be  led  astray,  sitting  in  the  midst, 
the  lovely  one,  in  the  house;  like  a  child  when  born,  he  is 
delightful  in  the  house;  like  a  race-horse  which  is  well  cared 
for,  he  has  wandered  across  the  clans.  When  I  call  to  the 
sacrifice  the  clans  who  dwell  in  the  same  nest  with  the  heroes, 
may  Agni  then  attain  all  divine  powers.  When  thou  hast  lis- 
tened to  these  heroes,  no  one  breaks  those  laws  of  thine.  That 
verily  is  thy  wonderful  deed  that  thou  hast  killed,  with  thy 
companions,  all  foes;  that,  joined  by  the  heroes,  thou  hast 
accomplished  thy  works.  Like  the  lover  of  the  Dawn,  re- 
splendent and  bright,  of  familiar  form:  may  he  thus  pay  at- 
tention to  this  sacrificer.  Carrying  him  they  opened  by  them- 
selves the  doors  of  heaven.  They  all  shouted  at  the  aspect  of 
the  sun. 


Like  unto  excellent  wealth,  like  unto  the  shine  of  the  sun, 
like  unto  living  breath,  like  unto  one's  own  son,  like  unto  a 
quick  takvan  Agni  holds  the  wood,  like  milk,  like  a  milch  cow, 
bright  and  shining.  He  holds  safety,  pleasant  like  a  home- 
stead, like  ripe  barley,  a  conqueror  of  men ;  like  a  Rishi  utter- 
ing sacred  shouts,  praised  among  the  clans ;  like  a  well-cared- 
for  race-horse,  Agni  bestows  vigor.  He  to  whose  flame  men 
do  not  grow  accustomed,  who  is  like  one's  own  mind,  like  a 
wife  on  a  couch,  enough  for  all  happiness.  When  the  bright 
Agni  has  shone  forth,  he  is  like  a  white  horse  among  people, 
like  a  chariot  with  golden  ornaments,  impetuous  in  fights. 
Like  an  army  which  is  sent  forward  he  shows  his  vehemence, 
like  an  archer's  shaft  with  sharp  point.  He  who  is  born  is  one 
twin;  he  who  will  be  born  is  the  other  twin — the  lover  of 

•The  »un. 


48  VEDIC   HYMNS 

maidens,  the  husband  of  wives.  As  cows  go  to  their  stalls, 
all  that  moves  and  we,  for  the  sake  of  a  dwelling,  reach  him 
who  has  been  kindled.  Like  the  flood  of  the  Sindhu  he  has 
driven  forward  the  downward-flowing  waters.  The  cows 
lowed  at  the  sight  of  the  sun. 

XI 

The  Hotri  goes  forward  in  order  to  fufil  his  duty  by  his 
wonderful  power,  directing  upwards  the  brightly  adorned 
prayer.  He  steps  towards  the  sacrificial  ladles  which  are 
turned  to  the  right,  and  which  first  kiss  his  foundation.  They 
have  greeted  with  shouts  the  streams  of  Rita  which  were  hid- 
den at  the  birthplace  of  the  god,  at  his  seat.  When  He  dwelt 
dispersed  in  the  lap  of  the  waters,  he  drank  the  draughts  by  the 
power  of  which  he  moves.  Two  beings  of  the  same  age  try  to 
draw  that  wonderful  shape  towards  themselves,  progressing  in 
turns  towards  a  common  aim.  Then  he  is  to  be  proclaimed 
by  us  like  a  winner  in  a  contest.  The  charioteer  governs  all 
things  as  if  pulling  in  the  reins  of  a  draught-horse.  He  whom 
two  beings  of  the  same  age  serve,  two  twins  dwelling  together 
in  one  common  abode,  the  gray  one  has  been  born  as  a  youth 
by  night  as  by  day,  the  ageless  one  who  wanders  through  many 
generations  of  men.  The  prayers,  the  ten  fingers  stir  him  up. 
We,  the  mortals,  call  him,  the  god,  for  his  protection.  From 
the  dry  land  he  hastens  to  the  declivities.  With  those  who 
approached  him  he  has  established  new  rules.  Thou  indeed, 
O  Agni,  reignest  by  thy  own  nature  over  the  heavenly  and 
over  the  terrestrial  world  as  a  shepherd  takes  care  of  his  cattle. 
These  two  variegated,  great  goddesses  striving  for  glorious- 
ness,  the  golden  ones  who  move  crookedly,  have  approached 
thy  sacrificial  grass.  Agni!  Be  gratified  and  accept  gra- 
ciously this  prayer,  O  joy-giver,  independent  one,  who  art  born 
in  the  Rita,  good-willed  one,  whose  face  is  turned  towards  us 
from  all  sides,  conspicuous  one,  gay  in  thy  aspect,  like  a  dwell- 
ing-place rich  in  food. 


SELECTIONS  FROM  THE  ZEND-AVESTA 

[Translation  by  James  Darmestetter] 


INTRODUCTION 

THE  study  of  religion,  like  the  study  of  poetry,  brings  us 
face  to  face  with  the  fundamental  principles  of  human 
nature.  Religion,  whether  it  be  natural  religion  or 
that  which  is  formulated  in  a  book,  is  as  universal  as  poetry, 
and  like  poetry,  existed  before  letters  and  writing.  It  is  only 
in  a  serious  and  sympathetic  frame  of  mind  that  we  should  ap- 
proach the  rudest  forms  of  these  two  departments  of  human 
activity.  A  general  analysis  of  the  "  Zend-Avesta  "  suggests 
to  us  the  mind  of  the  Persian  sage  Zarathustra,  or  Zoroaster, 
fixed  upon  the  phenomena  of  nature  and  life,  and  trying  to 
give  a  systematized  account  of  them.  He  sees  good  and  evil, 
life  and  death,  sickness  and  health,  right  and  wrong,  engaged 
in  almost  equal  conflict.  He  sees  in  the  sun  the  origin  of  light 
and  heat,  the  source  of  comfort  and  life  to  man.  Thus  he 
institutes  the  doctrine  of  Dualism  and  the  worship  of  Fire. 
The  evil  things  that  come  unexpectedly  and  irresistibly,  he  at- 
tributes to  the  Devas :  the  help  and  comfort  that  man  needs  and 
often  obtains  by  means  which  are  beyond  his  control,  he  at- 
tributes to  the  "  Holy  Immortal  Ones,"  who  stand  around  the 
Presence  of  Ormuzd.  As  he  watches  the  purity  of  the  flame, 
of  the  limpid  stream,  and  of  the  sweet  smelling  ground,  he  con- 
nects it  with  the  moral  purity  which  springs  from  innocence 
and  rectitude,  and  in  his  code  it  is  as  reprehensible  to  pollute 
the  fire  by  burning  the  dead,  or  the  stream  by  committing  the 
corpse  to  its  waves,  or  the  earth  by  making  it  a  burial-place,  as 
it  is  to  cheat  or  lie  or  commit  an  act  of  violence.  The  wonders 
of  Nature  furnish  abundant  imagery  for  his  hymns  or  his  lit- 
anies, and  he  relies  for  his  cosmogony  on  the  faint  traditions 
of  the  past  gathered  from  whatever  nation,  and  reduced  into 
conformity  with  his  Dualistic  creed. 

"  Zend-Avesta  "  is  the  religious  book  of  the  Persians  who 
professed  the  creed  of  Zarathustra,  known  in  classic  and 
modern  times  as  Zoroaster.  Zoroaster  is  to  be  classed  with 

5' 


5  2  THE  ZEND-AVESTA 

such  great  religious  leaders  as  Buddha  and  Mohammed.  He 
was  the  predecessor  of  Mohammed  and  the  worship  arid  be- 
lief which  he  instituted  were  trampled  out  in  Persia  by  the 
forces  of  Islam  in  the  seventh  century  of  our  era.  The  Per- 
sian Zoroastrians  fled  to  India,  where  they  are  still  found  as 
Parsis  on  the  west  coast  of  Hindostan.  The  religion  of 
Zoroaster  was  a  Dualism.  Two  powerful  and  creative  beings, 
the  one  good  the  one  evil,  have  control  of  the  universe.  Thus, 
in  the  account  of  the  creation,  the  two  deities  are  said  to  have 
equal  though  opposite  share  in  the  work.  This  is  indicated 
by  the  following  passage — 

The  third  of  the  good  lands  and  countries  which  I,  Ahura  Mazda 
(Ormuzd)  created,  was  the  strong,  holy  Mouru  (Merv). 

Thereupon  came  Angra  Mainyu  (Ahriman),  who  is  all  death,  and 
he  counter-created  plunder  and  sin. 

This  constant  struggle  of  the  two  divinities  with  their 
armies  of  good  and  bad  spirits  formed  the  background  of  Zo- 
roastrian  supernaturalism.  The  worship  of  the  Persians  was 
the  worship  of  the  powers  of  Nature,  and  especially  of  fire, 
although  water,  earth,  and  air,  are  also  addressed  in  the  lit- 
anies of  the  "  Zend-Avesta."  The  down-falling  water  and  the 
uprising  mist  are  thus  spoken  of  in  one  passage: — 

As  the  sea  (Vouru-kasha)  is  the  gathering  place  of  the  waters,  ris- 
ing up  and  going  down,  up  the  aerial  way  and  down  the  earth,  down 
the  earth  and  up  the  aerial  way :  thus  rise  up  and  roll  along !  thou  in 
whose  rising  and  growing  Ahura  Mazda  made  the  aerial  way. 

The  sun  is  also  invoked: — 

Up!  rise  up  and  roll  along!  thou  swift-horsed  Sun,  above  Kara 
Berezaiti,  and  produce  light  for  the  world. 

The  earth  was  considered  to  be  polluted  by  the  burial  of  the 
dead,  who  are  to  be  exposed  in  high  places  to  be  devoured  by 
the  birds  of  the  air  and  swept  away  by  the  streams  into  which 
the  rain  should  wash  their  remains.  But  the  principal  subjects 
of  Zoroaster's  teaching  was  the  struggle  between  Ormuzd  and 
Ahriman  and  their  hosts  "  The  Holy  Immortal  Ones  "  and  the 
Devas,  or  evil  spirits.  This  is  the  basis  of  all  the  activities  of 
the  world  and,  according  to  Zoroaster,  is  to  result  in  a  triumph 
of  the  good. 

Zoroaster  taught  that  the  life  of  man  has  two  parts,  that  on 


INTRODUCTION 


53 


earth  and  that  beyond  the  grave.  After  his  earthly  life  each 
one  should  be  punished  or  rewarded  according  to  his  deeds. 

The  "  Zend-Avesta  "  cannot  be  dated  earlier  than  the  first 
century  before  our  era.  It  consists  of  four  books,  of  which  the 
chief  one  is  the  Vendidad;  the  other  three  are  the  liturgical 
and  devotional  works,  consisting  of  hymns,  litanies,  and  songs 
of  praise,  addressed  to  the  Deities  and  angels  of  Goodness. 

The  Vendidad  contains  an  account  of  the  creation  and  coun- 
ter-creation of  Ormuzd  and  Ahriman,  the  author  of  the  good 
things  and  of  the  evil  things  in  the  world.  After  this  follows 
what  w«  may  call  a  history  of  the  beginnings  of  civilization 
under  Yima,  the  Persian  Noah.  The  revelation  is  described 
as  being  made  directly  to  Zoroaster,  who,  like  Moses,  talked 
with  God.  Thus,  in  the  second  fargard,  or  chapter,  we  read : — 

Zarathustra  (Zoroaster)  asked  Ahura  Mazda  (Ormuzd)  : — 

"O  Ahura  Mazda  (Ormuzd),  most  beneficent  Spirit,  Maker  of  the 
material  world,  thou  Holy  One !  Who  was  the  first  mortal,  before  my- 
self, Zarathustra,  with  whom  thou,  Ahura  Mazda,  didst  converse,  whom 
thou  didst  teach  the  religion  of  Ahura,  the  Religion  of  Zarathustra?  " 

Ahura  Mazda  answered : — 

"  The  fair  Yima,  the  good  shepherd,  O  holy  Zarathustra !  he  was  the 
first  mortal  before  thee,  Zarathustra,  with  whom  I,  Ahura  Mazda,  did 
converse,  whom  I  taught  the  Religion  of  Ahura,  the  Religion  of  Zara- 
thustra. Unto  him,  O  Zarathustra,  I,  Ahura  Mazda,  spake,  saying : 
'  Well,  fair  Yima,  son  of  Vivanghat,  be  thou  the  Preacher  and  the  bearer 
of  my  Religion ! '  And  the  fair  Yima,  O  Zarathustra,  replied  unto  me, 
saying :  '  I  was  not  born,  I  was  not  taught  to  be  the  preacher  and  the 
bearer  of  thy  Religion.'  " 

The  rest  of  the  Vendidad  is  taken  up  with  the  praises  of 
agriculture,  injunctions  as  to  the  care  and  pity  due  to  the  dog, 
the  guardian  of  the  home  and  flock,  the  hunter  and  the  scaven- 
ger. It  includes  an  elaborate  code  of  ceremonial  purification, 
resembling  on  this  point  the  Leviticus  of  the  Bible,  and  it  pre- 
scribes also  the  gradations  of  penance  for  sins  of  various  de- 
grees of  heinousness.  E.  W. 


DISCOVERY  OF  THE  ZEND-AVESTA 

THE  "  Zend-Avesta"  is  the  sacred  book  of  the  Parsis;  that 
is  to  say,  of  the  few  remaining  followers  of  that  religion 
which  reigned  over  Persia  at  the  time  when  the  second 
successor  of  Mohammed  overthrew  the  Sassanian  dynasty  (A.D. 
642),  and  which  has  been  called  Dualism,  or  Mazdeism,  or 
Magism,  or  Zoroastrianism,  or  Fire-worship,  according  as  its 
main  tenet,  or  its  supreme  God,  or  its  priests,  or  its  supposed 
founder,  or  its  apparent  object  of  worship  has  been  most  kept 
in  view.  In  less  than  a  century  after  their  defeat,  most  of  the 
conquered  people  were  brought  over  to  the  faith  of  their  new 
rulers,  either  by  force,  or  policy,  or  the  attractive  power  of  a 
simpler  form  of  creed.  But  many  of  those  who  clung  to  the 
faith  of  their  fathers,  went  and  sought  abroad  for  a  new  home, 
where  they  might  freely  worship  their  old  gods,  say  their  old 
prayers,  and  perform  their  old  rites.  That  home  they  found  at 
last  among  the  tolerant  Hindoos,  on  the  western  coast  of  India 
and  in  the  peninsula  of  Guzerat.  There  they  throve  and  there 
they  live  still,  while  the  ranks  of  their  co-religionists  in  Persia 
are  daily  thinning  and  dwindling  away.1 

As  the  Parsis  are  the  ruins  of  a  people,  so  are  their  sacred 
books  the  ruins  of  a  religion.  There  has  been  no  other  great 
belief  in  the  world  that  ever  left  such  poor  and  meagre  monu- 
ments of  its  past  splendor.  Yet  great  is  the  value  which  that 
small  book,  the  "  A  vesta,"  and  the  belief  of  that  scanty  people, 
the  Parsis,  have  in  the  eyes  of  the  historian  and  theologian,  as 
they  present  to  us  the  last  reflex  of  the  ideas  which  prevailed 
in  Iran  during  the  five  centuries  which  preceded  and  the  seven 
which  followed  the  birth  of  Christ,  a  period  which  gave  to  the 
world  the  Gospels,  the  Talmud,  and  the  Qur'an.  Persia,  it  is 
known,  had  much  influence  on  each  of  the  movements  which 

1  A  century  ago,  it  is  said,  they  still  villages.     Houtum-Schindler  gave  8,499 

numbered  nearly  100,000  souls;  but  there  in  1879;  of  that  number  there  were  6,483 

now  remain  no  more  than  8,000  or  9,000,  in   Yazd,   1,756  in  Kirman,   150  in  Tehe- 

scattered  in  Yazd  and  the  surrounding  ran. 

55 


56  DISCOVERY   OF   THE  ZEND-AVESTA 

produced,  or  proceeded  from,  those  three  books;  she  lent 
much  to  the  first  heresiarchs,  much  to  the  Rabbis,  much  to 
Mohammed.  By  help  of  the  Parsi  religion  and  the  "  A  vesta," 
we  are  enabled  to  go  back  to  the  very  heart  of  that  most  mo- 
mentous period  in  the  history  of  religious  thought,  which  saw 
the  blending  of  the  Aryan  mind  with  the  Semitic,  and  thus 
opened  the  second  stage  of  Aryan  thought. 

Inquiries  into  the  religion  of  ancient  Persia  began  long  ago, 
and  it  was  the  old  enemy  of  Persia,  the  Greek,  who  first  studied 
it.  Aristotle,  Hermippus,  and  many  others  wrote  of  it  in 
books  of  which,  unfortunately,  nothing  more  than  a  few  frag- 
ments or  merely  the  titles  have  come  down  to  us.  We  find 
much  valuable  information  about  it,  scattered  in  the  accounts 
of  historians  and  travellers,  extending  over  ten  centuries,  from 
Herodotos  down  to  Agathias  and  Procopius  (from  B.C.  450  to 
A.D.  550).  The  clearest  and  most  faithful  account  of  the  Dual- 
ist doctrine  is  found  in  the  treatise  De  hide  et  Osiride,  ascribed 
to  Plutarch.  But  Zoroastrianism  was  never  more  eagerly 
studied  than  in  the  first  centuries  of  the  Christian  era,  though 
without  anything  of  the  disinterested  and  almost  scientific  curi- 
osity of  the  earlier  times.  Religious  and  philosophic  sects,  in 
search  of  new  dogmas,  eagerly  received  whatever  came  to 
them  bearing  the  name  of  Zoroaster.  As  Xanthos  the  Lydian, 
who  is  said  to  have  lived  before  Herodotos,  had  mentioned 
Zoroastrianism,  there  came  to  light,  in  those  later  times,  scores 
of  oracles,  styled  "  Oracula  Chaldaica  sive  Magica,"  the  work 
of  Neo-Platonists  who  were  but  very  remote  disciples  of  the 
Median  sage.  As  his  name  had  become  the  very  emblem  of 
wisdom,  they  would  cover  with  it  the  latest  inventions  of  their 
ever-deepening  theosophy.  Zoroaster  and  Plato  were  treated 
as  if  they  had  been  philosophers  of  the  same  school,  and  Hiero- 
cles  expounded  their  doctrines  in  the  same  book.  Proclus  col- 
lected seventy  Tetrads  of  Zoroaster  and  wrote  commentaries 
on  them ;  but  we  need  hardly  say  that  Zoroaster  commented 
on  by  Proclus  was  nothing  more  or  less  than  Proclus  com- 
mented on  by  himself.  Prodicus,  the  Gnostic,  possessed  secret 
books  of  Zoroaster;  and,  upon  the  whole,  it  may  be  said  that 
in  the  first  centuries  of  Christianity,  the  religion  of  Persia  was 
more  studied  and  less  understood  than  it  had  ever  been  before. 
The  real  object  aimed  at,  in  studying  the  old  religion,  was  to 
form  a  new  one. 


DISCOVERY   OF  THE  ZEND-AVESTA  57 

Throughout  the  Middle  Ages  nothing  was  known  of  Mazde- 
ism  but  the  name  of  its  founder,  who  from  a  Magus  was  con- 
verted into  a  magician  and  master  of  the  hidden  sciences.  It 
was  not  until  the  Renaissance  that  real  inquiry  was  resumed. 
The  first  step  was  to  collect  all  the  information  that  could  be 
gathered  from  Greek  and  Roman  writers.  That  task  was 
undertaken  and  successfully  completed  by  Barnabe  Brisson. 
A  nearer  approach  to  the  original  source  was  made  in  the  fol- 
lowing century  by  Italian,  English,  and  French  travellers  in 
Asia.  Pietro  della  Valle,  Henry  Lord,  Mandelslo,  Ovington, 
Chardin,  Gabriel  du  Chinon,  and  Tavernier,  found  Zoroaster's 
last  followers  in  Persia  and  India,  and  made  known  their  exist- 
ence, their  manners,  and  the  main  features  of  their  belief  to 
Europe.  Gabriel  du  Chinon  saw  their  books  and  recognized 
that  they  were  not  all  written  in  the  same  language,  their  origi- 
nal holy  writ  being  no  longer  understood  except  by  means  of 
translations  and  commentaries  in  another  tongue. 

In  the  year  1700,  a  professor  at  Oxford,  Thomas  Hyde,  the 
greatest  Orientalist  of  his  time  in  Europe,  made  the  first  sys- 
tematic attempt  to  restore  the  history  of  the  old  Persian  relig- 
ion by  combining  the  accounts  of  the  Mohammedan  writers 
with  "  the  true  and  genuine  monuments  of  ancient  Persia." 
Unfortunately  the  so-called  genuine  monuments  of  ancient 
Persia  were  nothing  more  than  recent  Persian  compilations  or 
refacimenti.  But  notwithstanding  this  defect,  which  could 
hardly  be  avoided  then,  and  a  distortion  of  critical  acumen, 
the  book  of  Thomas  Hyde  was  the  first  complete  and  true 
picture  of  modern  Parsiism,  and  it  made  inquiry  into  its  his- 
tory the  order  of  the  day.  A  warm  appeal  made  by  him  to  the 
zeal  of  travellers,  to  seek  for  and  procure  at  any  price  the 
sacred  books  of  the  Parsis,  did  not  remain  ineffectual,  and 
from  that  time  scholars  bethought  themselves  of  studying 
Parsiism  in  its  own  home. 

Eighteen  years  later,  a  countryman  of  Hyde,  George 
Boucher,  received  from  the  Parsis  in  Surat  a  copy  of  the  Vendi- 
dad  Sada,  which  was  brought  to  England  in  1723  by  Richard 
Cobbe.  But  the  old  manuscript  was  a  sealed  book,  and  the 
most  that  could  then  be  made  of  it  was  to  hang  it  by  an  iron 
chain  to  the  wall  of  the  Bodleian  Library,  as  a  curiosity  to  be 
shown  to  foreigners.  A  few  years  later,  a  Scotchman,  named 
Fraser,  went  to  Surat,  with  the  view  of  obtaining  from  the 


S8  DISCOVERY   OF  THE  ZEND-AVESTA 

Parsis,  not  only  their  books,  but  also  a  knowledge  of  their  con- 
tents. He  was  not  very  successful  in  the  first  undertaking, 
and  utterly  failed  in  the  second. 

In  1754  a  young  man,  twenty  years  old,  Anquetil  Duperron, 
a  scholar  of  the  fccole  des  Langues  Orientates  in  Paris,  hap- 
pened to  see  a  fac-simile  of  four  leaves  of  the  Oxford  Vendidad, 
which  had  been  sent  from  England,  a  few  years  before,  to 
Etienne  Fourmont,  the  Orientalist.  He  determined  at  once 
to  give  to  France  both  the  books  of  Zoroaster  and  the  first 
European  translation  of  them.  Too  impatient  to  set  off  to 
wait  for  a  mission  from  the  government  which  had  been  prom- 
ised to  him,  he  enlisted  as  a  private  soldier  in  the  service  of  the 
French  East  India  Company;  he  embarked  at  Lorient  on 
February  24,  1755,  and  after  three  years  of  endless  adven- 
tures and  dangers  through  the  whole  breadth  of  Hindostan, 
at  the  very  time  when  war  was  waging  between  France  and 
England,  he  arrived  at  last  in  Surat,  where  he  stayed  among 
the  Parsis  for  three  years  more.  Here  began  another  strug- 
gle, not  less  hard,  but  more  decisive,  against  the  same  mistrust 
and  ill-will  which  had  disheartened  Fraser;  but  he  came  out 
of  it  victorious,  and  prevailed  at  last  on  the  Parsis  to  part  both 
with  their  books  and  their  knowledge.  He  came  back  to 
Paris  on  March  14,  1764,  and  deposited  on  the  following  day 
at  the  Bibliotheque  Royale  the  whole  of  the  "  Zend-Avesta," 
and  copies  of  several  traditional  books.  He  spent  ten  years  in 
studying  the  material  he  had  collected,  and  published  in  1771 
the  first  European  translation  of  the  "  Zend-Avesta." 

A  violent  dispute  broke  out  at  once,  as  half  the  learned  world 
denied  the  authenticity  of  this  "  Avesta,"  which  it  pronounced 
a  forgery.  It  was  the  future  founder  of  the  Royal  Asiatic  So- 
ciety, William  Jones,  a  young  Oxonian  then,  who  opened  the 
war.  He  had  been  wounded  to  the  quick  by  the  scornful  tone 
adopted  by  Anquetil  towards  Hyde  and  a  few  other  English 
scholars :  the  "  Zend-Avesta  "  suffered  for  the  fault  of  its  in- 
troducer, Zoroaster  for  Anquetil.  In  a  pamphlet  written  in 
French,  with  a  verve  and  in  a  style  which  showed  him  to  be  a 
good  disciple  of  Voltaire,  William  Jones  pointed  out,  and  dwelt 
upon,  the  oddities  and  absurdities  with  which  the  so-called 
sacred  books  of  Zoroaster  teemed.  It  is  true  that  Anquetil 
had  given  full  scope  to  satire  by  the  style  he  had  adopted :  he 
cared  very  little  for  literary  elegance,  and  did  not  mind  writing 


DISCOVERY   OF  THE  ZEND-AVESTA 


59 


Zend  and  Persian  in  French ;  so  the  new  and  strange  ideas  he 
had  to  express  looked  stranger  still  in  the  outlandish  garb  he 
gave  them.  Yet  it  was  less  the  style  than  the  ideas  that 
shocked  the  contemporary  of  Voltaire.  His  main  argument 
was  that  books,  full  of  such  silly  tales,  of  laws  and  rules  so  ab- 
surd, of  descriptions  of  gods  and  demons  so  grotesque,  could 
not  be  the  work  of  a  sage  like  Zoroaster,  nor  the  code  of  a 
religion  so  much  celebrated  for  its  simplicity,  wisdom,  and 
purity.  His  conclusion  was  that  the  "  Avesta  "  was  a  rhapsody 
of  some  modern  Guebre.  In  fact,  the  only  thing  in  which 
Jones  succeeded  was  to  prove  in  a  decisive  manner  that  the 
ancient  Persians  were  not  equal  to  the  lumieres  of  the  eigh- 
teenth century,  and  that  the  authors  of  the  "  Avesta  "  had  not 
read  the  "  Encyclopedic." 

Jones's  censure  was  echoed  in  England  by  Sir  John  Char- 
din  and  Richardson,  in  Germany  by  Meiners.  Richardson 
tried  to  give  a  scientific  character  to  the  attacks  of  Jones  by 
founding  them  on  philological  grounds.  That  the  "  Avesta  " 
was  a  fabrication  of  modern  times  was  shown,  he  argued,  by 
the  number  of  Arabic  words  he  fancied  he  found  both  in  the 
Zend  and  Pahlavi  dialects,  as  no  Arabic  element  was  introduced 
into  the  Persian  idioms  earlier  than  the  seventh  century ;  also 
by  the  harsh  texture  of  the  Zend,  contrasted  with  the  rare 
euphony  of  the  Persian ;  and,  lastly,  by  the  radical  difference 
between  the  Zend  and  Persian,  both  in  words  and  grammar. 
To  these  objections,  drawn  from  the  form,  he  added  another 
derived  from  the  uncommon  stupidity  of  the  matter. 

In  Germany,  Meiners,  to  the  charges  brought  against  the 
newly-found  books,  added  another  of  a  new  and  unexpected 
kind,  namely,  that  they  spoke  of  ideas  unheard  of  before,  and 
made  known  new  things.  "  Pray,  who  would  dare  ascribe  to 
Zoroaster  books  in  which  are  found  numberless  names  of  trees, 
animals,  men,  and  demons,  unknown  to  the  ancient  Persians; 
in  which  are  invoked  an  incredible  number  of  pure  animals 
and  other  things,  which,  as  appears  from  the  silence  of  ancient 
writers,  were  never  known,  or  at  least  never  worshipped,  in 
Persia?  What  Greek  ever  spoke  of  Horn,  of  Jemshid,  and  of 
such  other  personages  as  the  fabricators  of  that  rhapsody  exalt 
with  every  kind  of  praise,  as  divine  heroes  ?  " 

Anquetil  and  the  "  Avesta  "  found  an  eager  champion  in  the 
person  of  Kleuker,  professor  in  the  University  of  Riga.  As 


60  DISCOVERY   OF  THE  ZEND-AVESTA 

soon  as  the  French  version  of  the  "  Avesta  "  appeared,  he  pub- 
lished a  German  translation  of  it,  and  also  of  Anquetil's  histor- 
ical dissertations.  Then,  in  a  series  of  dissertations  of  his  own, 
he  vindicated  the  authenticity  of  the  Zend  books.  Anquetil 
had  already  tried  to  show,  in  a  memoir  on  Plutarch,  that  the 
data  of  the  "  Avesta "  fully  agree  with  the  account  of  the 
Magian  religion  given  in  the  treatise  on  "  Isis  and  Osiris," 
Kleuker  enlarged  the  circle  of  comparison  to  the  whole  of  an- 
cient literature. 

In  the  field  of  philology,  he  showed,  as  Anquetil  had  already 
done,  that  Zend  has  no  Arabic  elements  in  it,  and  that  Pahlavi 
itself,  which  is  more  modern  than  Zend,  does  not  contain  any 
Arabic,  but  only  Semitic  words  of  the  Aramean  dialect,  which 
are  easily  accounted  for  by  the  close  relations  of  Persia  with 
Aramean  lands  in  the  time  of  the  Sassanian  kings.  He 
showed,  lastly,  that  Arabic  words  appear  only  in  the  very  books 
which  Parsi  tradition  itself  considers  modern. 

Another  stanch  upholder  of  the  "  Avesta  "  was  the  numis- 
matologist  Tychsen,  who,  having  begun  to  read  the  book  with 
a  prejudice  against  its  authenticity,  quitted  it  with  a  conviction 
to  the  contrary.  "  There  is  nothing  in  it,"  he  writes,  "  but 
what  befits  remote  ages,  and  a  man  philosophizing  in  the  in- 
fancy of  the  world.  Such  traces  of  a  recent  period  as  they 
fancy  to  have  found  in  it,  are  either  due  to  misunderstandings, 
or  belong  to  its  later  portions.  On  the  whole  there  is  a  marvel- 
lous accordance  between  the  "  Zend-Avesta  "  and  the  accounts 
of  the  ancients  with  regard  to  the  doctrine  and  institutions  of 
Zoroaster.  Plutarch  agrees  so  well  with  the  Zend  books  that 
I  think  no  one  will  deny  the  close  resemblance  of  doctrines  and 
identity  of  origin.  Add  to  all  this  the  incontrovertible  argu- 
ment to  be  drawn  from  the  language,  the  antiquity  of  which 
is  established  by  the  fact  that  it  was  necessary  to  translate  a 
part  of  the  Zend  books  into  Pahlavi,  a  language  which  was 
growing  obsolete  as  early  as  the  time  of  the  Sassanides.  Last- 
ly, it  cannot  be  denied  that  Zoroaster  left  books  which  were, 
through  centuries,  the  groundwork  of  the  Magic  religion,  and 
which  were  preserved  by  the  Magi,  as  shown  by  a  series  of  doc- 
uments from  the  time  of  Hermippus.  Therefore  I  am  unable 
to  see  why  we  should  not  trust  the  Magi  of  our  days  when  they 
ascribe  to  Zoroaster  those  traditional  books  of  their  ancestors, 
in  which  nothing  is  found  to  indicate  fraud  or  a  modern  hand." 


DISCOVERY   OF  THE  ZEND-AVESTA  61 

Two  years  afterwards,  in  1793,  was  published  in  Paris  a  book 
which,  without  directly  dealing  with  the  "  Avesta,"  was  the 
first  step  taken  to  make  its  authenticity  incontrovertible.  It  was 
the  masterly  memoir  by  Sylvestre  de  Sacy,  in  which  the  Pah- 
lavi  inscriptions  of  the  first  Sassanides  were  deciphered  for  the 
first  time  and  in  a  decisive  manner.  De  Sacy,  in  his  researches, 
had  chiefly  relied  on  the  Pahlavi  lexicon  published  by  Anque- 
til,  whose  work  vindicated  itself  thus — better  than  by  heaping 
up  arguments — by  promoting  discoveries.  The  Pahlavi  in- 
scriptions gave  the  key,  as  is  well-known,  to  the  Persian  cunei- 
form inscriptions,  which  were  in  return  to  put  beyond  all 
doubt  the  genuineness  of  the  Zend  language. 

Tychsen,  in  an  appendix  to  his  Commentaries,  pointed  to 
the  importance  of  the  new  discovery :  "  This,"  he  writes,  "  is 
a  proof  that  the  Pahlavi  was  used  during  the  reign  of  the  Sas- 
sanides, for  it  was  from  them  that  these  inscriptions  emanated, 
as  it  was  by  them — nay,  by  the  first  of  them,  Ardeshir  Baba- 
gan — that  the  doctrine  of  Zoroaster  was  revived.  One  can 
now  understand  why  the  Zend  books  were  translated  into 
Pahlavi.  Here,  too,  everything  agrees,  and  speaks  loudly  for 
their  antiquity  and  genuineness." 

About  the  same  time  Sir  William  Jones,  then  president  of  the 
Royal  Asiatic  Society,  which  he  had  just  founded,  resumed  in 
a  discourse  delivered  before  that  society  the  same  question  he 
had  solved  in  such  an  off-hand  manner  twenty  years  before. 
He  was  no  longer  the  man  to  say,  "  Sied-il  a  un  homme  ne 
dans  ce  siecle  de  s'infatuer  de  fables  indiennesf  "  and  although 
he  had  still  a  spite  against  Anquetil,  he  spoke  of  him  with  more 
reserve  than  in  1771.  However,  his  judgment  on  the  "  Avesta" 
itself  was  not  altered  on  the  whole,  although,  as  he  himself  de- 
clared, he  had  not  thought  it  necessary  to  study  the  text.  But 
a  glance  at  the  Zend  glossary  published  by  Anquetil  suggested 
to  him  a  remark  which  makes  Sir  William  Jones,  in  spite  of 
himself,  the  creator  of  the  comparative  grammar  of  Sanscrit 
and  Zend.  "  When  I  perused  the  Zend  glossary,"  he  writes, 
"  I  was  inexpressibly  surprised  to  find  that  six  or  seven  words 
in  ten  are  pure  Sanscrit,  and  even  some  of  their  inflexions 
formed  by  the  rules  of  the  Vyacaran,  as  yushmacam,  the  geni- 
tive plural  of  yushmad.  Now  M.  Anquetil  most  certainly,  and 
the  Persian  compiler  most  probably,  had  no  knowledge  of 
Sanscrit,  and  could  not,  therefore,  have  invented  a  list  of  San- 


62  DISCOVERY   OF  THE  ZEND-AVESTA 

scrit  words ;  it  is,  therefore,  an  authentic  list  of  Zend  words, 
which  has  been  preserved  in  books  or  by  tradition ;  it  follows 
that  the  language  of  the  Zend  was  at  least  a  dialect  of  the  San- 
scrit, approaching  perhaps  as  nearly  to  it  as  the  Pracrit,  or 
other  popular  idioms,  which  we  know  to  have  been  spoken  in 
India  two  thousand  years  ago."  This  conclusion,  that  Zend 
is  a  Sanscrit  dialect,  was  incorrect,  the  connection  assumed 
being  too  close ;  but  it  was  a  great  thing  that  the  near  relation- 
ship of  the  two  languages  should  have  been  brought  to  light. 

In  1798  Father  Paulo  de  St.  Barthelemy  further  developed 
Jones's  remark  in  an  essay  on  the  antiquity  of  the  Zend  lan- 
guage. He  showed  its  affinity  with  the  Sanscrit  by  a  list  of 
such  Zend  and  Sanscrit  words  as  were  least  likely  to  have  been 
borrowed,  viz.,  those  that  designate  the  degrees  of  relationship, 
the  limbs  of  the  body,  and  the  most  general  and  essential  ideas. 
Another  list,  intended  to  show,  on  a  special  topic,  how  closely 
connected  the  two  languages  are,  contains  eighteen  words 
taken  from  the  liturgic  language  used  in  India  and  Persia. 
This  list  was  not  very  happily  drawn  up,  as  out  of  the  eighteen 
instances  there  is  not  a  single  one  that  stands  inquiry ;  yet  it 
was  a  happy  idea,  and  one  which  has  not  even  yet  yielded  all 
that  it  promised.  His  conclusions  were  that  in  a  far  remote 
antiquity  Sanscrit  was  spoken  in  Persia  and  Media,  that  it  gave 
birth  to  the  Zend  language,  and  that  the  "  Zend-Avesta  "  is 
authentic :  "  Were  it  but  a  recent  compilation,"  he  writes,  "  as 
Jones  asserts,  how  is  it  that  the  oldest  rites  of  the  Parsis,  that 
the  old  inscriptions  of  the  Persians,  the  accounts  of  the  Zoroas- 
trian  religion  by  the  classical  writers,  the  liturgic  prayers  of  the 
Parsis,  and,  lastly,  even  their  books  do  not  reveal  the  pure  San- 
scrit, as  written  in  the  land  wherein  the  Parsis  live,  but  a  mixed 
language,  which  is  as  different  from  the  other  dialects  of  India 
as  French  is  from  Italian  ?  "  This  amounted,  in  fact,  to  saying 
that  the  Zend  is  not  derived  from  the  Sanscrit,  but  that  both 
are  derived  from  another  and  older  language.  The  Carmelite 
had  a  dim  notion  of  that  truth,  but,  as  he  failed  to  express  it 
distinctly,  it  was  lost  for  years,  and  had  to  be  rediscovered. 

The  first  twenty-five  years  of  this  century  were  void  of  re- 
sults, but  the  old  and  sterile  discussions  as  to  the  authenticity 
of  the  texts  continued  in  England.  In  1808  John  Leyden  re- 
garded Zend  as  a  Pracrit  dialect,  parallel  to  Pali ;  Pali  being 
identical  with  the  Magadhi  dialect  and  Zend  with  the  Saura- 


DISCOVERY   OF  THE  ZEND-AVESTA  63 

seni.  In  the  eyes  of  Erskine,  Zend  was  a  Sanscrit  dialect,  im- 
ported from  India  by  the  founders  of  Mazdeism,  but  never 
spoken  in  Persia.  His  main  argument  was  that  Zend  is  not 
mentioned  among  the  seven  dialects  which  were  current  in 
ancient  Persia  according  to  the  Farhang-i  Jehangiri,  and  that 
Pahlavi  and  Persian  exhibit  no  close  relationship  with  Zend. 

In  Germany,  Meiners  had  found  no  followers.  The  theo- 
logians appealed  to  the  "  Avesta,"  in  their  polemics,  and  Rhode 
sketched  the  religious  history  of  Persia  after  the  translations 
of  Anquetil. 

Erskine's  essay  provoked  a  decisive  answer  from  Emmanuel 
Rask,  one  of  the  most  gifted  minds  in  the  new  school  of  philol- 
ogy, who  had  the  honor  of  being  a  precursor  of  both  Grimm 
and  Burnouf.  He  showed  that  the  list  of  the  Jehangiri  re- 
ferred to  an  epoch  later  than  that  to  which  Zend  must  have 
belonged,  and  to  parts  of  Persia  different  from  those  where  it 
must  have  been  spoken ;  he  showed  further  that  modern  Per- 
sian is  not  derived  from  Zend,  but  from  a  dialect  closely  con- 
nected with  it;  and,  lastly,  he  showed  what  was  still  more 
important,  that  Zend  was  not  derived  from  Sanscrit.  As  to 
the  system  of  its  sounds,  Zend  approaches  Persian  rather  than 
Sanscrit ;  and  as  to  its  grammatical  forms,  if  they  often  remind 
one  of  Sanscrit,  they  also  often  remind  one  of  Greek  and  Latin, 
and  frequently  have  a  special  character  of  their  own.  Rask 
also  gave  the  paradigm  of  three  Zend  nouns,  belonging  to 
different  declensions,  as  well  as  the  right  pronunciation  of  the 
Zend  letters,  several  of  which  had  been  incorrectly  given  by 
Anquetil.  This  was  the  first  essay  on  Zend  grammar,  and  it 
was  a  masterly  one. 

The  essay  published  in  1831  by  Peter  von  Bohlen  on  the 
origin  of  the  Zend  language  threw  the  matter  forty  years  back. 
According  to  him,  Zend  is  a  Pracrit  dialect,  as  it  had  been  pro- 
nounced by  Jones,  Leyden,  and  Erskine.  His  mistake  con- 
sisted in  taking  Anquetil's  transcriptions  of  the  words,  which 
are  often  so  incorrect  as  to  make  them  look  like  corrupted 
forms  when  compared  with  Sanscrit.  And,  what  was  worse, 
he  took  the  proper  names  in  their  modern  Parsi  forms,  which 
often  led  him  to  comparisons  that  would  have  appalled  Men- 
age. Thus  Ahriman  became  a  Sanscrit  word  ariman,  which 
would  have  meant  "  the  fiend  " ;  yet  Bohlen  might  have  seen 
in  Anquetil's  work  itself  that  Ahriman  is  nothing  but  the  mod- 


64  DISCOVERY   OF  THE  ZEND-AVESTA 

ern  form  of  Angra  Mainyu,  words  which  hardly  remind  one 
of  the  Sanscrit  ariman.  Again,  the  angel  Vohu-mano,  or 
"  good  thought,"  was  reduced,  by  means  of  the  Parsi  form 
Bahman,  to  the  Sanscrit  bahuman,  "  a  long-armed  god." 

At  length  came  Burnouf.  From  the  time  when  Anquetil 
had  published  his  translation,  that  is  to  say,  during  seventy 
years,  no  real  progress  had  been  made  in  knowledge  of  the 
Avesta  texts.  The  notion  that  Zend  and  Sanscrit  are  two  kin- 
dred languages  was  the  only  new  idea  that  had  been  acquired, 
but  no  practical  advantage  for  the  interpretation  of  the  texts 
had  resulted  from  it.  Anquetil's  translation  was  still  the  only 
guide,  and  as  the  doubts  about  the  authenticity  of  the  texts 
grew  fainter,  the  authority  of  the  translation  became  greater, 
the  trust  reposed  in  the  "  Avesta  "  being  reflected  on  to  the 
work  of  its  interpreter.  The  Parsis  had  been  the  teachers  of 
Anquetil ;  and  who  could  ever  understand  the  holy  writ  of  the 
Parsis  better  than  the  Parsis  themselves?  There  was  no  one 
who  even  tried  to  read  the  texts  by  the  light  of  Anquetil's 
translation,  to  obtain  a  direct  understanding  of  them. 

About  1825  Eugene  Burnouf  was  engaged  in  a  course  of  re- 
searches on  the  geographical  extent  of  the  Aryan  languages  in 
India.  After  he  had  defined  the  limits  which  divide  the  races 
speaking  Aryan  languages  from  the  native  non-brahmanical 
tribes  in  the  south,  he  wanted  to  know  if  a  similar  boundary 
had  ever  existed  in  the  northwest ;  and  if  it  is  outside  of  India 
that  the  origin  of  the  Indian  languages  and  civilization  is  to 
be  sought  for.  He  was  thus  led  to  study  the  languages  of 
Persia,  and,  first  of  all,  the  oldest  of  them,  the  Zend.  But  as 
he  tried  to  read  the  texts  by  help  of  Anquetil's  translation,  he 
was  surprised  to  find  that  this  was  not  the  clue  he  had  expected. 
He  saw  that  two  causes  had  misled  Anquetil :  on  the  one  hand, 
his  teachers,  the  Parsi  dasturs,  either  knew  little  themselves  or 
taught  him  imperfectly,  not  only  the  Zend,  but  even  the  Pah- 
lavi  intended  to  explain  the  meaning  of  the  Zend ;  so  that  the 
tradition  on  which  his  work  rested,  being  incorrect  in  itself, 
corrupted  it  from  the  very  beginning;  on  the  other  hand,  as 
Sanscrit  was  unknown  to  him  and  comparative  grammar  did 
not  as  yet  exist,  he  could  not  supply  the  defects  of  tradition 
by  their  aid.  Burnouf,  laying  aside  tradition  as  found  in  An- 
quetil's translation,  consulted  it  as  found  in  a  much  older  and 
purer  form,  in  a  Sanscrit  translation  of  the  Yasna  made  in  the 


DISCOVERY   OF  THE  ZEND-AVESTA  65 

fifteenth  century  by  the  Pars!  Neriosengh  in  accordance  with 
the  old  Pahlavi  version.  The  information  given  by  Nerio- 
sengh he  tested,  and  either  confirmed  or  corrected,  by  a  com- 
parison of  parallel  passages  and  by  the  help  of  comparative 
grammar,  which  had  just  been  founded  by  Bopp,  and  applied 
by  him  successfully  to  the  explanation  of  Zend  forms.  Thus 
he  succeeded  in  tracing  the  general  outlines  of  the  Zend  lexi- 
con and  in  fixing  its  grammatical  forms,  and  founded  the  only 
correct  method  of  interpreting  the  "  Avesta."  He  also  gave 
the  first  notions  of  a  comparative  mythology  of  the  "  Avesta  " 
and  the  "  Veda,"  by  showing  the  identity  of  the  "  Vedic 
Yama"  with  the  "Avesta  Yima,"  and  of  Traitana  with 
Thraetaona  and  Feridun.  Thus  he  made  his  "  Commentaire 
sur  le  Yasna  "  a  marvellous  and  unparalleled  model  of  critical 
insight  and  steady  good  sense,  equally  opposed  to  the  narrow- 
ness of  mind  which  clings  to  matters  of  fact  without  rising  to 
their  cause  and  connecting  them  with  the  series  of  associated 
phenomena,  and  to  the  wild  and  uncontrolled  spirit  of  com- 
parison, which,  by  comparing  everything,  confounds  every- 
thing. Never  sacrificing  either  tradition  to  comparison  or 
comparison  to  tradition  he  knew  how  to  pass  from  the  one  to 
the  other,  and  was  so  enabled  both  to  discover  facts  and  to 
explain  them. 

At  the  same  time  the  ancient  Persian  inscriptions  at  Persep- 
olis  and  Behistun  were  deciphered  by  Burnouf  in  Paris,  by 
Lassen  in  Bonn,  and  by  Sir  Henry  Rawlinson  in  Persia.  Thus 
was  revealed  the  existence,  at  the  time  of  the  first  Achaeme- 
nian  kings,  of  a  language  closely  connected  with  that  of  the 
"  Avesta,"  and  the  last  doubts  as  to  the  authenticity  of  the  Zend 
books  were  at  length  removed.  It  would  have  required  more 
than  an  ordinary  amount  of  scepticism  to  look  still  upon  the 
Zend  as  an  artificial  language,  of  foreign  importation,  without 
root  in  the  land  where  it  was  written,  and  in  the  conscience  of 
the  people  for  whom  it  was  written,  at  the  moment  when  a 
twin  language,  bearing  a  striking  likeness  to  it  in  nearly  every 
feature,  was  suddenly  making  itself  heard  from  the  mouth  of 
Darius,  and  speaking  from  the  very  tomb  of  the  first  Achae- 
menian  king.  That  unexpected  voice  silenced  all  controver- 
sies, and  the  last  echoes  of  the  loud  discussion  which  had  been 
opened  in  1771  died  away  unheeded, 
VOL.  V.— 5 


SELECTIONS   FROM  THE  ZEND-AVESTA 


THE   CREATION* 

AHURA  MAZDA  spake  unto  Spitama  Zarathustra,  say- 
ing:— 

"  I  have  made  every  land  dear  to  its  people,  even 
though  it  had  no  charms  whatever  in  it :  had  I  not  made  every 
land  dear  to  its  people,  even  though  it  had  no  charms  whatever 
in  it,  then  the  whole  living  world  would  have  invaded  the  Airy- 
ana  Vaego.  The  first  of  the  good  lands  and  countries  which 
I,  Ahura  Mazda,  created,  was  the  Airyana  Vaego,  by  the  Van- 
guhi  Daitya.  Thereupon  came  Angra  Mainyu,  who  is  all 
death,  and  he  counter-created  the  serpent  in  the  river  and 
Winter,  a  work  of  the  Devas.  There  are  ten  winter  months 
there,  two  summer  months ;  and  those  are  cold  for  the  waters, 
cold  for  the  earth,  cold  for  the  trees.  Winters  fall  there,  the 
worst  of  all  plagues.  The  second  of  the  good  lands  and  coun- 
tries which  I,  Ahura  Mazda,  created,  was  the  plain  which  the 
Sughdhas  inhabit.  Thereupon  came  Angra  Mainyu,  who  is 
all  death,  and  he  counter-created  the  locust,  which  brings  death 
unto  cattle  and  plants.  The  third  of  the  good  lands  and  coun- 
tries which  I,  Ahura  Mazda,  created,  was  the  strong,  holy 
Mouru.  Thereupon  came  Angra  Mainyu,  who  is  all  death, 
and  he  counter-created  plunder  and  sin.  The  fourth  of  the 
good  lands  and  countries  which  I,  Ahura  Mazda,  created,  was 
the  beautiful  Bakhdhi  with  high-lifted  banners.  Thereupon 
came  Angra  Mainyu,  who  is  all  death,  and  he  counter-created 
the  ants  and  the  ant-hills.  The  fifth  of  the  good  lands  and 
countries  which  I,  Ahura  Mazda,  created,  was  Nisaya,  that  lies 

•This  chapter  is  an  enumeration  of  actual  order  of  the  migrations  and  set- 
sixteen  perfect  lands  created  by  Ahura  dements  of  the  old  Iranian  tribes.  But 
Mazda,  and  of  as  many  plagues  created  there  is  nothing  in  the  text  to  support 
in  opposition  by  Angra  Mainyu.  Many  such  wide  inferences.  We  have  here 
attempts  have  been  made,  not  only  to  nothing  more  than  a  geographical  de- 
identify  these  sixteen  lands,  but  also  to  scription  of  Iran,  seen  from  the  religious 
draw  historical  conclusions  from  their  point  of  view, 
order  of  succession,  as  representing  the 

67 


68  THE  ZEND-AVESTA 

between  Mouru  and  Bakhdhi.  Thereupon  came  Angra  Main- 
yu, who  is  all  death,  and  he  counter-created  the  sin  of  unbelief. 
The  sixth  of  the  good  lands  and  countries  which  I,  Ahura 
Mazda,  created,  was  the  house-deserting  Haroyu.  There- 
upon came  Angra  Mainyu,  who  is  all  death,  and  he  counter- 
created  tears  and  wailing.  The  seventh  of  the  good  lands  and 
countries  which  I,  Ahura  Mazda,  created,  was  Vaekereta,  of 
the  evil  shadows.  Thereupon  came  Angra  Mainyu,  who  is  all 
death,  and  he  counter-created  the  Pairika  Knathaiti,  who  clave 
unto  Keresaspa.  The  eighth  of  the  good  lands  and  countries 
which  I,  Ahura  Mazda,  created,  was  Urva  of  the  rich  pastures. 
Thereupon  came  Angra  Mainyu,  who  is  all  death,  and  he  coun- 
ter-created the  sin  of  pride.  The  ninth  of  the  good  lands  and 
countries  which  I,  Ahura  Mazda,  created,  was  Khnenta  which 
the  Vehrkanas  inhabit.  Thereupon  came  Angra  Mainyu,  who 
is  all  death,  and  he  counter-created  a  sin  for  which  there  is  no 
atonement,  the  unnatural  sin.  The  tenth  of  the  good  lands 
and  countries  which  I,  Ahura  Mazda,  created,  was  the  beauti- 
ful Harahvaiti.  Thereupon  came  Angra  Mainyu,  who  is  all 
death,  and  he  counter-created  a  sin  for  which  there  is  no  atone- 
ment, the  burying  of  the  dead.  The  eleventh  of  the  good  lands 
and  countries  which  I,  Ahura  Mazda,  created,  was  the  bright, 
glorious  Haetumant.  Thereupon  came  Angra  Mainyu,  who 
is  all  death,  and  he  counter-created  the  evil  work  of  witchcraft. 
And  this  is  the  sign  by  which  it  is  known,  this  is  that  by  which 
it  is  seen  at  once :  wheresoever  they  may  go  and  raise  a  cry  of 
sorcery,  there  the  worst  works  of  witchcraft  go  forth.  From 
there  they  come  to  kill  and  strike  at  heart,  and  they  bring  lo- 
custs as  many  as  they  want.  The  twelfth  of  the  good  lands 
and  countries  which  I,  Ahura  Mazda,  created,  was  Ragha  of 
the  three  races.  Thereupon  came  Angra  Mainyu,  who  is  all 
death,  and  he  counter-created  the  sin  of  utter  unbelief.  The 
thirteenth  of  the  good  lands  and  countries  which  I,  Ahura 
Mazda,  created,  was  the  strong,  holy  Kakhra.  Thereupon 
came  Angra  Mainyu,  who  is  all  death,  and  he  counter-created 
a  sin  for  which  there  is  no  atonement,  the  cooking  of  corpses. 
The  fourteenth  of  the  good  lands  and  countries  which  I,  Ahura 
Mazda,  created,  was  the  four-cornered  Varena,  for  which  was 
born  Thraetaona,  who  smote  Azi  Dahaka.  Thereupon  came 
Angra  Mainyu,  who  is  all  death,  and  he  counter-created  abnor- 
mal issues  in  women  and  barbarian  oppression.  The  fifteenth 


THE  ZEND-AVESTA  69 

of  the  good  lands  and  countries  which  I,  Ahura  Mazda,  cre- 
ated, was  the  Seven  Rivers.  Thereupon  came  Angra  Mainyu, 
who  is  all  death,  and  he  counter-created  abnormal  issues  in 
women  and  excessive  heat.  The  sixteenth  of  the  good  lands 
and  countries  which  I,  Ahura  Mazda,  created,  was  the  land 
by  the  sources  of  the  Rangha,  where  people  live  who  have 
no  chiefs.  Thereupon  came  Angra  Mainyu,  who  is  all  death, 
and  he  counter-created  Winter,  a  work  of  the  Devas.  There 
are  still  other  lands  and  countries,  beautiful  and  deep,  longing 
and  asking  for  the  good,  and  bright." 


MYTH   OF  YIMA 

Zarathustra  asked  Ahura  Mazda: — 

"  O  Ahura  Mazda,  most  beneficent  Spirit,  Maker  of  the  ma- 
terial world,  thou  Holy  One !  Who  was  the  first  mortal,  be- 
fore myself,  Zarathustra,  with  whom  thou,  Ahura  Mazda,  didst 
converse,  whom  thou  didst  teach  the  Religion  of  Ahura,  the 
Religion  of  Zarathustra  ? 

Ahura  Mazda  answered: — 

"  The  fair  Yima,  the  good  shepherd,  O  holy  Zarathustra ! 
he  was  the  first  mortal,  before  thee,  Zarathustra,  with  whom 
I,  Ahura  Mazda,  did  converse,  whom  I  taught  the  Religion 
of  Ahura,  the  Religion  of  Zarathustra.  Unto  him,  O  Zara- 
thustra, I,  Ahura  Mazda,  spake,  saying:  'Well,  fair  Yima, 
son  of  Vivanghat,  be  thou  the  preacher  and  the  bearer  of  my 
Religion ! '  And  the  fair  Yima,  O  Zarathustra,  replied  unto  me, 
saying :  '  I  was  not  born,  I  was  not  taught  to  be  the  preacher 
and  the  bearer  of  thy  Religion.'  Then  I,  Ahura  Mazda,  said 
thus  unto  him,  O  Zarathustra,  '  Since  thou  dost  not  consent  to 
be  the  preacher  and  the  bearer  of  my  Religion,  then  make  thou 
my  world  increase,  make  my  world  grow:  consent  thou  to 
nourish,  to  rule,  and  to  watch  over  my  world.'  And  the  fair 
Yima  replied  unto  me,  O  Zarathustra,  saying :  '  Yes !  I  will 
make  thy  world  increase,  I  will  make  thy  world  grow.  Yes! 
I  will  nourish,  and  rule,  and  watch  over  thy  world.  There 
shall  be,  while  I  am  king,  neither  cold  wind  nor  hot  wind, 
neither  disease  nor  death.'  Then  I,  Ahura  Mazda,  brought 
two  implements  unto  him:  a  golden  seal  and  a  poniard 


70  THE  ZEND-AVESTA 

inlaid  with  gold.  Behold,  here  Yima  bears  the  royal  sway! 
Thus,  under  the  sway  of  Yima,  three  hundred  winters  passed 
away,  and  the  earth  was  replenished  with  flocks  and  herds, 
with  men  and  dogs  and  birds  and  with  red  blazing  fires, 
and  there  was  room  no  more  for  flocks,  herds,  and  men.  Then 
1  warned  the  fair  Yima,  saying :  '  O  fair  Yima,  son  of  Vivan- 
ghat,  the  earth  has  become  full  of  flocks  and  herds,  of  men 
and  dogs  and  birds  and  of  red  blazing  fires,  and  there  is  room 
no  more  for  flocks,  herds,  and  men.'  Then  Yima  stepped  for- 
ward, in  light,  southwards,  on  the  way  of  the  sun,  and  after- 
wards he  pressed  the  earth  with  the  golden  seal,  and  bored  it 
with  the  poniard,  speaking  thus :  '  O  Spenta  Armaiti,  kindly 
open  asunder  and  stretch  thyself  afar,  to  bear  flocks  and  herds 
and  men.'  And  Yima  made  the  earth  grow  larger  by  one- 
third  than  it  was  before,  and  there  came  flocks  and  herds  and 
men,  at  their  will  and  wish,  as  many  as  he  wished.  Thus, 
under  the  sway  of  Yima,  six  hundred  winters  passed  away, 
and  the  earth  was  replenished  with  flocks  and  herds,  with  men 
and  dogs  and  birds  and  with  red  blazing  fires,  and  there  was 
room  no  more  for  flocks,  herds,  and  men.  And  I  warned  the 
fair  Yima,  saying :  '  O  fair  Yima,  son  of  Vivanghat,  the  earth 
has  become  full  of  flocks  and  herds,  of  men  and  dogs  and  birds 
and  of  red  blazing  fires,  and  there  is  room  no  more  for  flocks, 
herds,  and  men.' 

"  Then  Yima  stepped  forward,  in  light,  southwards,  on  the 
way  of  the  sun,  and  afterwards  he  pressed  the  earth  with  the 
golden  seal,  and  bored  it  with  the  poniard,  speaking  thus :  '  O 
Spenta  Armaiti,  kindly  open  asunder  and  stretch  thyself  afar, 
to  bear  flocks  and  herds  and  men.'  And  Yima  made  the  earth 
grow  larger  by  two-thirds  than  it  was  before,  and  there  came 
flocks  and  herds  and  men,  at  their  will  and  wish,  as  many  as 
he  wished.  Thus,  under  the  sway  of  Yima,  nine  hundred  win- 
ters passed  away,  and  the  earth  was  replenished  with  flocks  and 
herds,  with  men  and  dogs  and  birds  and  with  red  blazing  fires, 
and  there  was  room  no  more  for  flocks,  herds,  and  men.  And 
I  warned  the  fair  Yima,  saying:  '  O  fair  Yima,  son  of  Vivan- 
ghat, the  earth  has  become  full  of  flocks  and  herds,  of  men  and 
dogs  and  birds  and  of  red  blazing  fires,  and  there  is  room  no 
more  for  flocks,  herds,  and  men.'  Then  Yima  stepped  for- 
ward, in  light,  southwards,  on  the  way  of  the  sun,  and  after- 
wards he  pressed  the  earth  with  the  golden  seal,  and  bored  it 


THE  ZEND-AVESTA  71 

with  the  poniard,  speaking  thus :  '  O  Spenta  Armaiti,  kindly 
open  asunder  and  stretch  thyself  afar,  to  bear  flocks  and  herds 
and  men.'  And  Yima  made  the  earth  grow  larger  by  three- 
thirds  than  it  was  before,  and  there  came  flocks  and  herds  and 
men,  at  their  will  and  wish,  as  many  as  he  wished." 


THE  EARTH 

O  Maker  of  the  material  world,  thou  Holy  One !  Which  is 
the  first  place  where  the  Earth  feels  most  happy?  Ahura 
Mazda  answered :  "  It  is  the  place  whereon  one  of  the  faithful 
steps  forward,  O  Spitama  Zarathustra!  with  the  log  in  his 
hand,  the  Baresma  in  his  hand,  the  milk  in  his  hand,  the  mortar 
in  his  hand,  lifting  up  his  voice  in  good  accord  with  religion, 
and  beseeching  Mithra,  the  lord  of  the  rolling  country-side, 
and  Rama  Hvastra."  O  Maker  of  the  material  world,  thou 
Holy  One !  Which  is  the  second  place  where  the  Earth  feels 
most  happy  ?  Ahura  Mazda  answered :  "  It  is  the  place 
whereon  one  of  the  faithful  erects  a  house  with  a  priest  within, 
with  cattle,  with  a  wife,  with  children,  and  good  herds  within ; 
and  wherein  afterwards  the  cattle  continue  to  thrive,  virtue  to 
thrive,  fodder  to  thrive,  the  dog  to  thrive,  the  wife  to  thrive, 
the  child  to  thrive,  the  fire  to  thrive,  and  every  blessing  of 
life  to  thrive."  O  Maker  of  the  material  world,  thou 
Holy  One!  Which  is  the  third  place  where  the  Earth 
feels  most  happy  ?  Ahura  Mazda  answered :  "  It  is  the 
place  where  one  of  the  faithful  sows  most  corn,  grass, 
and  fruit,  O  Spitama  Zarathustra!  where  he  waters  ground 
that  is  dry,  or  drains  ground  that  is  too  wet."  O  Maker 
of  the  material  world,  thou  Holy  One !  Which  is  the  fourth 
place  where  the  Earth  feels  most  happy?  Ahura  Mazda 
answered :  "  It  is  the  place  where  there  is  most  increase  of 
flocks  and  herds."  O  Maker  of  the  material  world,  thou  Holy 
One!  Which  is  the  fifth  place  where  the  Earth  feels  most 
happy  ?  Ahura  Mazda  answered :  "  It  is  the  place  where 
flocks  and  herds  yield  most  dung." 

O  Maker  of  the  material  world,  thou  Holy  One !  Which  is 
the  first  place  where  the  Earth  feels  sorest  grief?  Ahura 
Mazda  answered :  "  It  is  the  neck  of  Arezura,  whereon  the 
hosts  of  fiends  rush  forth  from  the  burrow  of  the  Drug."  O 


;a  THE  ZEND-AVESTA 

Maker  of  the  material  world,  thou  Holy  One !  Which  is  the 
second  place  where  the  Earth  feels  sorest  grief?  Ahura  Mazda 
answered :  "  It  is  the  place  wherein  most  corpses  of  dogs  and 
of  men  lie  buried."  O  Maker  of  the  material  world,  thou 
Holy  One!  Which  is  the  third  place  where  the  Earth  feels 
sorest  grief?  Ahura  Mazda  answered :  "  It  is  the  place  where- 
on stand  most  of  those  Dakhmas  on  which  the  corpses  of  men 
are  deposited."  O  Maker  of  the  material  world,  thou  Holy 
One !  Which  is  the  fourth  place  where  the  Earth  feels  sorest 
grief  ?  Ahura  Mazda  answered :  "  It  is  the  place  wherein  are 
most  burrows  of  the  creatures  of  Angra  Mainyu."  O  Maker 
of  the  material  world,  thou  Holy  One!  Which  is  the  fifth 
place  where  the  Earth  feels  sorest  grief?  Ahura  Mazda  an- 
swered :  "  It  is  the  place  whereon  the  wife  and  children  of  one 
of  the  faithful,  O  Spitama  Zarathustra!  are  driven  along  the 
way  of  captivity,  the  dry,  the  dusty  way,  and  lift  up  a  voice  of 
wailing." 

O  Maker  of  the  material  world,  thou  Holy  One!  Who  is 
the  first  that  rejoices  the  Earth  with  greatest  joy?  Ahura 
Mazda  answered :  "  It  is  he  who  digs  out  of  it  most  corpses 
of  dogs  and  men."  O  Maker  of  the  material  world,  thou  Holy 
One !  Who  is  the  second  that  rejoices  the  Earth  with  greatest 
joy  ?  Ahura  Mazda  answered :  "  It  is  he  who  pulls  down 
most  of  those  Dakhmas  on  which  the  corpses  of  men  are  de- 
posited. Let  no  man  alone  by  himself  carry  a  corpse.  If  a 
man  alone  by  himself  carry  a  corpse,  the  Nasu  rushes  upon  him. 
This  Drug  Nasu  falls  upon  and  stains  him,  even  to  the  end  of 
the  nails,  and  he  is  unclean,  thenceforth,  forever  and  ever." 
O  Maker  of  the  material  world,  thou  Holy  One !  What  shall 
be  the  place  of  that  man  who  has  carried  a  corpse  alone? 
Ahura  Mazda  answered :  "  It  shall  be  the  place  on  this  earth 
wherein  is  least  water  and  fewest  plants,  whereof  the  ground 
is  the  cleanest  and  the  driest  and  the  least  passed  through  by 
flocks  and  herds,  by  the  fire  of  Ahura  Mazda,  by  the  consecrat- 
ed bundles  of  Baresma,  and  by  the  faithful."  O  Maker  of  the 
material  world,  thou  Holy  One!  How  far  from  the  fire? 
How  far  from  the  water?  How  far  from  the  consecrated  bun- 
dles of  Baresma  ?  How  far  from  the  faithful  ?  Ahura  Mazda 
answered :  "  Thirty  paces  from  the  fire,  thirty  paces  from  the 
water,  thirty  paces  from  the  consecrated  bundles  of  Baresma, 
three  paces  from  the  faithful.  There,  on  that  place,  shall  the 


THE  ZEND-AVESTA  73 

worshippers  of  Mazda  erect  an  enclosure,  and  therein  shall 
they  establish  him  with  food,  therein  shall  they  establish  him 
with  clothes,  with  the  coarsest  food  and  with  the  most  worn-out 
clothes.  That  food  he  shall  live  on,  those  clothes  he  shall  wear, 
and  thus  shall  they  let  him  live,  until  he  has  grown  to  the  age 
of  a  Hana,  or  of  a  Zaurura,  or  of  a  Pairista-khshudra.  And 
when  he  has  grown  to  the  age  of  a  Hana,  or  of  a  Zaurura,  or  of 
a  Pairista-khshudra,  then  the  worshippers  of  Mazda  shall 
order  a  man  strong,  vigorous,  and  skilful,  to  cut  the  head  off 
his  neck,  in  his  enclosure  on  the  top  of  the  mountain :  and  they 
shall  deliver  his  corpse  unto  the  greediest  of  the  corpse-eating 
creatures  made  by  the  beneficent  Spirit,  unto  the  vultures,  with 
these  words :  '  The  man  here  has  repented  of  all  his  evil 
thoughts,  words,  and  deeds.  If  he  has  committed  any  other 
evil  deed,  it  is  remitted  by  his  repentance :  if  he  has  committed 
no  other  evil  deed,  he  is  absolved  by  his  repentance,  forever 
and  ever."1  O  Maker  of  the  material  world,  thou  Holy  One! 
Who  is  the  third  that  rejoices  the  Earth  with  greatest  joy? 
Ahura  Mazda  answered :  "  It  is  he  who  fills  up  most  burrows 
of  the  creatures  of  Angra  Mainyu."  O  Maker  of  the  material 
world,  thou  Holy  One!  Who  is  the  fourth  that  rejoices  the 
Earth  with  greatest  joy  ?  Ahura  Mazda  answered :  "  It  is  he 
who  sows  most  corn,  grass,  and  fruit,  O  Spitama  Zarathustra ! 
who  waters  ground  that  is  dry,  or  drains  ground  that  is  too  wet. 
Unhappy  is  the  land  that  has  long  lain  unsown  with  the  seed 
of  the  sower  and  wants  a  good  husbandman,  like  a  well-shapen 
maiden  who  has  long  gone  childless  and  wants  a  good  hus- 
band. He  who  would  till  the  earth,  O  Spitama  Zarathustra ! 
with  the  left  arm  and  the  right,  with  the  right  arm  and  the  left, 
unto  him  will  she  bring  forth  plenty  of  fruit :  even  as  it  were 
a  lover  sleeping  with  his  bride  on  her  bed ;  the  bride  will  bring 
forth  children,  the  earth  will  bring  forth  plenty  of  fruit.  He 
who  would  till  the  earth,  O  Spitama  Zarathustra !  with  the  left 
arm  and  the  right,  with  the  right  arm  and  the  left,  unto  him 
thus  says  the  Earth :  '  O  thou  man !  who  dost  till  me  with  the 
left  arm  and  the  right,  with  the  right  arm  and  the  left,  here 
shall  I  ever  go  on  bearing,  bringing  forth  all  manner  of  food, 
bringing  corn  first  to  thee.'  He  who  does  not  till  the  Earth,  O 
Spitama  Zarathustra !  with  the  left  arm  and  the  right,  with  the 
right  arm  and  the  left,  unto  him  thus  says  the  Earth :  '  O  thou 
man !  who  dost  not  till  me  with  the  left  arm  and  the  right,  with 


74  THE  ZEND-AVESTA 

the  right  arm  and  the  left,  ever  shalt  thou  stand  at  the  door  of 
the  stranger,  among  those  who  beg  for  bread ;  the  refuse  and 
the  crumbs  of  the  bread  are  brought  unto  thee,  brought  by 
those  who  have  profusion  of  wealth.' ' 

O  maker  of  the  material  world,  thou  Holy  One !  What  is 
the  food  that  fills  the  Religion  of  Mazda? 

Ahura  Mazda  answered : — 

"  It  is  sowing  corn  again  and  again,  O  Spitama  Zarathustra ! 
He  who  sows  corn,  sows  righteousness :  he  makes  the  Religion 
of  Mazda  walk,  he  suckles  the  Religion  of  Mazda ;  as  well  as  he 
could  do  with  a  hundred  man's  feet,  with  a  thousand  woman's 
breasts,  with  ten  thousand  sacrificial  formulas.  When  barley 
was  created,  the  Devas  started  up ;  when  it  grew,  then  fainted 
the  Devas'  hearts ;  when  the  knots  came,  the  Devas  groaned ; 
when  the  ear  came,  the  Devas  flew  away.  In  that  house  the 
Devas  stay,  wherein  wheat  perishes.  It  is  as  though  red  hot 
iron  were  turned  about  in  their  throats,  when  there  is  plenty 
of  corn.  Then  let  people  learn  by  heart  this  holy  saying: 
'  No  one  who  does  not  eat,  has  strength  to  do  heavy  works  of 
holiness,  strength  to  do  works  of  husbandry,  strength  to  beget 
children.  By  eating  every  material  creature  lives,  by  not  eat- 
ing it  dies  away.'  " 

O  Maker  of  the  material  world,  thou  Holy  One!  Who  is 
the  fifth  that  rejoices  the  Earth  with  greatest  joy? 

Ahura  Mazda  answered : — 

"  It  is  he  who  kindly  and  piously  gives  to  one  of  the  faithful 
who  tills  the  earth,  O  Spitama  Zarathustra!  He  who  would 
not  kindly  and  piously  give  to  one  of  the  faithful  who  tills  the 
earth,  O  Spitama  Zarathustra !  Spenta  Armaiti  will  throw  him 
down  into  darkness,  down  into  the  world  of  woe,  the  world 
of  hell,  down  into  the  deep  abyss." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  bury  in  the  earth  either  the  corpse  of  a  dog  or  the  corpse 
of  a  man,  and  if  he  shall  not  disinter  it  within  half  a  year,  what 
is  the  penalty  that  he  shall  pay? 

Ahura  Mazda  answered: — 

"  Five  hundred  stripes  with  the  Aspahe-astra,  five  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  bury  in  the  earth  either  the  corpse  of  a  dog  or  the  corpse 


THE  ZEND-AVESTA  75 

of  a  man,  and  if  he  shall  not  disinter  it  within  a  year,  what  is 
the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  A  thousand  stripes  with  the  Aspahe-astra,  a  thousand 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  bury  in  the  earth  either  the  corpse  of  a  dog  or  the  corpse 
of  a  man,  and  if  he  shall  not  disinter  it  within  the  second  year, 
what  is  the  penalty  for  it?  What  is  the  atonement  for  it? 
What  is  the  cleansing  from  it  ? 

Ahura  Mazda  answered: — 

"  For  that  deed  there  is  nothing  that  can  pay,  nothing  that 
can  atone,  nothing  that  can  cleanse  from  it ;  it  is  a  trespass  for 
which  there  is  no  atonement,  forever  and  ever." 

When  is  it  so? 

"  It  is  so,  if  the  sinner  be  a  professor  of  the  Religion  of 
Mazda,  or  one  who  has  been  taught  in  it.  But  if  he  be  not  a 
professor  of  the  Religion  of  Mazda,  nor  one  who  has  been 
taught  in  it,  then  his  sin  is  taken  from  him,  if  he  makes  confes- 
sion of  the  Religion  of  Mazda  and  resolves  never  to  commit 
again  such  forbidden  deeds. 

"  The  Religion  of  Mazda  indeed,  O  Spitama  Zarathustra ! 
takes  away  from  him  who  makes  confession  of  it  the  bonds  of 
his  sin ;  it  takes  away  the  sin  of  breach  of  trust ;  it  takes  away 
the  sin  of  murdering  one  of  the  faithful ;  it  takes  away  the  sin 
of  burying  a  corpse ;  it  takes  away  the  sin  of  deeds  for  which 
there  is  no  atonement ;  it  takes  away  the  worst  sin  of  usury ;  it 
takes  away  any  sin  that  may  be  sinned.  In  the  same  way  the 
Religion  of  Mazda,  O  Spitama  Zarathustra !  cleanses  the  faith- 
ful from  every  evil  thought,  word,  and  deed,  as  a  swift-rushing 
mighty  wind  cleanses  the  plain.  So  let  all  the  deeds  he  doeth 
be  henceforth  good,  O  Zarathustra!  a  full  atonement  for  his 
sin  is  effected  by  means  of  the  Religion  of  Mazda." 


76  THE  ZEND-AVESTA 


CONTRACTS  AND  OUTRAGES* 

"  He  that  does  not  restore  a  loan  to  the  man  who  lent  it, 
steals  the  thing  and  robs  the  man.  This  he  doeth  every  day, 
every  night,  as  long  as  he  keep  in  his  house  his  neighbor's 
property,  as  though  it  were  his  own." 

O  Maker  of  the  material  world,  thou  Holy  One!  How 
many  in  number  are  thy  contracts,  O  Ahura  Mazda  ? 

Ahura  Mazda  answered : — 

"  They  are  six  in  number,  O  holy  Zarathustra.  The  first 
is  the  word-contract ;  the  second  is  the  hand-contract ;  the  third 
is  the  contract  to  the  amount  of  a  sheep ;  the  fourth  is  the  con- 
tract to  the  amount  of  an  ox ;  the  fifth  is  the  contract  to  the 
amount  of  a  man ;  the  sixth  is  the  contract  to  the  amount  of  a 
field,  a  field  in  good  land,  a  fruitful  one,  in  good  bearing. 
The  word-contract  is  fulfilled  by  words  of  mouth.  It  is  can- 
celled by  the  hand-contract;  he  shall  give  as  damages  the 
amount  of  the  hand-contract.  The  hand-contract  is  cancelled 
by  the  sheep-contract ;  he  shall  give  as  damages  the  amount 
of  the  sheep-contract.  The  sheep-contract  is  cancelled  by  the 
ox-contract ;  he  shall  give  as  damages  the  amount  of  the  ox- 
contract.  The  ox-contract  is  cancelled  by  the  man-contract; 
he  shall  give  as  damages  the  amount  of  the  man-contract. 
The  man-contract  is  cancelled  by  the  field-contract;  he  shall 
give  as  damages  the  amount  of  the  field-contract. 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  word-contract,  how  many  are  involved  in  his  sin  ? 

Ahura  Mazda  answered : — 

"  His  sin  makes  his  Nabanazdistas  answerable  for  three  hun- 
dred years." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  hand-contract,  how  many  are  involved  in  his  sin  ? 

Ahura  Mazda  answered: — 

"  His  sin  makes  his  Nabanazdistas  answerable  for  six  hun- 
dred years." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  sheep-contract,  how  many  are  involved  in  his  sin  ? 

•  This  chapter  is  the  only  one  in  the  Vendidad  that  deals  with  legal  subjects. 


THE  ZEND-AVESTA  77 

Ahura  Mazda  answered : — 

"  His  sin  makes  his  Nabanazdistas  answerable  for  seven 
hundred  years." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  ox-contract,  how  many  are  involved  in  his  sin  ? 

Ahura  Mazda  answered : — 

"  His  sin  makes  his  Nabanazdistas  answerable  for  eight  hun- 
dred years." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  man-contract,  how  many  are  involved  in  his  sin  ? 

Ahura  Mazda  answered : — 

"  His  sin  makes  his  Nabanazdistas  answerable  for  nine  hun- 
dred years." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  field-contract,  how  many  are  involved  in  his  sin  ? 

Ahura  Mazda  answered : — 

"  His  sin  makes  his  Nabanazdistas  answerable  for  a  thou- 
sand years." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  word-contract,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  Three  hundred  stripes  with  the  Aspahe-astra,  three  hun- 
dred stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  hand-contract,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  Six  hundred  stripes  with  the  Aspahe-astra,  six  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  sheep-contract,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  Seven  hundred  stripes  with  the  Aspahe-astra,  seven  hun- 
dred stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  ox-contract,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  Eight  hundred  stripes  with  the  Aspahe-astra,  eight  hun- 
dred stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  man-contract,  what  is  the  penalty  that  he  shall  pay  ? 


78  THE  ZEND-AVESTA 

Ahura  Mazda  answered : — 

"  Nine  hundred  stripes  with  the  Aspahe-astra,  nine  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
break  the  field-contract,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  A  thousand  stripes  with  the  Aspahe-astra,  a  thousand 
stripes  with  the  Sraosho-karana." 

If  a  man  rise  up  with  a  weapon  in  his  hand,  it  is  an  Agerepta. 
If  he  brandish  it,  it  is  an  Avaoirista.  If  he  actually  smite  a 
man  with  malicious  aforethought,  it  is  an  Aredus.  Upon  the 
fifth  Aredus  he  becomes  a  Peshotanu. 

O  Maker  of  the  material  world,  thou  Holy  One !  He  that 
committeth  an  Agerepta,  what  penalty  shall  he  pay? 

Ahura  Mazda  answered: — 

"  Five  stripes  with  the  Aspahe-astra,  five  stripes  with  the 
Sraosho-karana ;  on  the  second  Agerepta,  ten  stripes  with  the 
Aspahe-astra,  ten  stripes  with  the  Sraosho-karana;  on  the 
third,  fifteen  stripes  with  the  Aspahe-astra,  fifteen  stripes  with 
the  Sraosho-karana;  on  the  fourth,  thirty  stripes  with  the 
Aspahe-astra,  thirty  stripes  with  the  Sraosho-karana;  on  the 
fifth,  fifty  stripes  with  the  Aspahe-astra,  fifty  stripes  with  the 
Sraosho-karana;  on  the  sixth,  sixty  stripes  with  the  Aspahe- 
astra,  sixty  stripes  with  the  Sraosho-karana;  on  the  seventh, 
ninety  stripes  with  the  Aspahe-astra,  ninety  stripes  with  the 
Sraosho-karana." 

If  a  man  commit  an  Agerepta  for  the  eighth  time,  without 
having  atoned  for  the  preceding,  what  penalty  shall  he  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

If  a  man  commit  an  Agerepta,  and  refuse  to  atone  for  it, 
what  penalty  shall  he  pay? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
commit  an  Avaoirista,  what  penalty  shall  he  pay? 

Ahura  Mazda  answered : — 

"  Ten  stripes  with  the  Aspahe-astra,  ten  stripes  with  the  Sra- 
osho-karana ;  on  the  second  Avaoirista,  fifteen  stripes  with  the 


THE  ZEND-AVESTA 


79 


Aspahe-astra,  fifteen  stripes  with  the  Sraosho-karana ;  on  the 
third,  thirty  stripes  with  the  Aspahe-astra,  thirty  stripes  with 
the  Sraosho-karana;  on  the  fourth,  fifty  stripes  with  the  As- 
pahe-astra, fifty  stripes  with  the  Sraosho-karana ;  on  the  fifth, 
seventy  stripes  with  the  Aspahe-astra,  seventy  stripes  with  the 
Sraosho-karana ;  on  the  sixth,  ninety  stripes  with  the  Aspahe- 
astra,  ninety  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
commit  an  Avaoirista  for  the  seventh  time,  without  having 
atoned  for  the  preceding,  what  penalty  shall  he  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
commit  an  Avaoirista,  and  refuse  to  atone  for  it,  what  penalty 
shall  he  pay? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
commit  an  Aredus,  what  penalty  shall  he  pay? 

Ahura  Mazda  answered : — 

"  Fifteen  stripes  with  the  Aspahe-astra,  fifteen  stripes  with 
the  Sraosho-karana. 

"  On  the  second  Aredus,  thirty  stripes  with  the  Aspahe- 
astra,  thirty  stripes  with  the  Sraosho-karana ;  on  the  third,  fifty 
stripes  with  the  Aspahe-astra,  fifty  stripes  with  the  Sraosho- 
karana  ;  on  the  fourth,  seventy  stripes  with  the  Aspahe-astra, 
seventy  stripes  with  the  Sraosho-karana;  on  the  fifth,  ninety 
stripes  with  the  Aspahe-astra,  ninety  stripes  with  the  Sraosho- 
karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
commit  an  Aredus  for  the  sixth  time,  without  having  atoned 
for  the  preceding,  what  penalty  shall  he  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
commit  an  Aredus,  and  refuse  to  atone  for  it,  what  penalty 
shall  he  pay  ? 


8o  THE  ZEND-AVESTA 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
smite  another  and  hurt  him  sorely,  what  is  the  penalty  that  he 
shall  pay  ? 

Ahura  Mazda  answered : — 

"  Thirty  stripes  with  the  Aspahe-astra,  thirty  stripes  with 
the  Sraosho-karana;  the  second  time,  fifty  stripes  with  the 
Aspahe-astra,  fifty  stripes  with  the  Sraosho-karana;  the  third 
time,  seventy  stripes  with  the  Aspahe-astra,  seventy  stripes 
with  the  Sraosho-karana ;  the  fourth  time,  ninety  stripes  with 
the  Aspahe-astra,  ninety  stripes  with  the  Sraosho-karana." 

If  a  man  commit  that  deed  for  the  fifth  time,  without  having 
atoned  for  the  preceding,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

If  a  man  commit  that  deed  and  refuse  to  atone  for  it,  what 
is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
smite  another  so  that  the  blood  come,  what  is  the  penalty  that 
he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  Fifty  stripes  with  the  Aspahe-astra,  fifty  stripes  with  the 
Sraosho-karana ;  the  second  time,  seventy  stripes  with  the  As- 
pahe-astra, seventy  stripes  with  the  Sraosho-karana ;  the  third 
time,  ninety  stripes  with  the  Aspahe-astra,  ninety  stripes  with 
the  Sraosho-karana." 

If  he  commit  that  deed  for  the  fourth  time,  without  having 
atoned  for  the  preceding,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
smite  another  so  that  the  blood  come,  and  if  he  refuse  to  atone 
for  it,  what  is  the  penalty  that  he  shall  pay  ? 


THE  ZEND-AVESTA  81 

Ahura  Mazda  answered: — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
smite  another  so  that  he  break  a  bone,  what  is  the  penalty  that 
he  shall  pay? 

Ahura  Mazda  answered  :— 

"  Seventy  stripes  with  the  Aspahe-astra,  seventy  stripes  with 
the  Sraosho-karana;  the  second  time,  ninety  stripes  with  the 
Aspahe-astra,  ninety  stripes  with  the  Sraosho-karana." 

If  he  commit  that  deed  for  the  third  time,  without  having 
atoned  for  the  preceding,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
smite  another  so  that  he  break  a  bone,  and  if  he  refuse  to  atone 
for  it,  what  is  the  penalty  that  he  shall  pay? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One  1  If  a  man 
smite  another  so  that  he  give  up  the  ghost,  what  is  the  penalty 
that  he  shall  pay  ? 

Ahura  Mazda  answered: — 

"  Ninety  stripes  with  the  Aspahe-astra,  ninety  stripes  with 
the  Sraosho-karana." 

If  he  commit  that  deed  again,  without  having  atoned  for  the 
preceding,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One  1  If  a  man 
smite  another  so  that  he  give  up  the  ghost,  and  if  he  refuse  to 
atone  for  it,  what  is  the  penalty  that  he  shall  pay? 

Ahura  Mazda  answered : — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana. 

"  And  they  shall  thenceforth  in  their  doings  walk  after  the 
way  of  holiness,  after  the  word  of  holiness,  after  the  ordinance 
of  holiness. 

VOL.  V.— 6 


82  THE  ZEND-AVESTA 

"If  men  of  the  same  faith,  either  friends  or  brothers,  come 
to  an  agreement  together,  that  one  may  obtain  from  the  other 
either  goods,  or  a  wife,  or  knowledge,  let  him  who  desires 
goods  have  them  delivered  to  him ;  let  him  who  desires  a  wife 
receive  and  wed  her ;  let  him  who  desires  knowledge  be  taught 
the  holy  word,  during  the  first  part  of  the  day  and  the  last, 
during  the  first  part  of  the  night  and  the  last,  that  his  mind 
may  be  increased  in  intelligence  and  wax  strong  in  holiness. 
So  shall  he  sit  up,  in  devotion  and  prayers,  that  he  may  be  in- 
creased in  intelligence :  he  shall  rest  during  the  middle  part  of 
the  day,  during  the  middle  part  of  the  night,  and  thus  shall  he 
continue  until  he  can  say  all  the  words  which  former  Aethra- 
paitis  have  said. 

"  Before  the  boiling  water  publicly  prepared,  O  Spitama 
Zarathustra!  let  no  one  make  bold  to  deny  having  received 
from  his  neighbor  the  ox  or  the  garment  in  his  possession. 

"  Verily  I  say  it  unto  thee,  O  Spitama  Zarathustra !  the  man 
who  has  a  wife  is  far  above  him  who  lives  in  continence;  he 
who  keeps  a  house  is  far  above  him  who  has  none ;  he  who  has 
children  is  far  above  the  childless  man ;  he  who  has  riches  is 
far  above  him  who  has  none.  And  of  two  men,  he  who  fills 
himself  with  meat  receives  in  him  Vohu  Mano  much  better 
than  he  who  does  not  do  so;  the  latter  is  all  but  dead;  the 
former  is  above  him  by  the  worth  of  an  Asperena,  by  the  worth 
of  a  sheep,  by  the  worth  of  an  ox,  by  the  worth  of  a  man.  This 
man  can  strive  against  the  onsets  of  Asto-vidhotu ;  he  can 
strive  against  the  well-darted  arrow ;  he  can  strive  against  the 
winter  fiend,  with  thinnest  garment  on ;  he  can  strive  against 
the  wicked  tyrant  and  smite  him  on  the  head;  he  can  strive 
against  the  ungodly  fasting  Ashemaogha. 

"'On  the  very  first  time  when  that  deed  has  been  done,  with- 
out waiting  until  it  is  done  again,  down  there  the  pain  for  that 
deed  shall  be  as  hard  as  any  in  this  world :  even  as  if  one  should 
cut  off  the  limbs  from  his  perishable  body  with  knives  of  brass, 
or  still  worse;  down  there  the  pain  for  that  deed  shall  be  as 
hard  as  any  in  this  world :  even  as  if  one  should  nail  his 
perishable  body  with  nails  of  brass,  or  still  worse;  down 
there  the  pain  for  that  deed  shall  be  as  hard  as  any  in  this 
world :  even  as  if  one  should  by  force  throw  his  perishable  body 
headlong  down  a  precipice  a  hundred  times  the  height  of  a 
man,  or  still  worse ;  down  there  the  pain  for  that  deed  shall  be 


THE  ZEND-AVESTA  83 

as  hard  as  any  in  this  world :  even  as  if  one  should  by  force  im- 
pale his  perishable  body,  or  still  worse;  down  there  the  pain 
for  this  deed  shall  be  as  hard  as  any  in  this  world :  to-wit,  the 
deed  of  a  man,  who,  knowingly  lying,  confronts  the  brim- 
stoned,  golden,  truth-knowing  water  with  an  appeal  unto 
Rashnu  and  a  lie  unto  Mithra." 

O  Maker  of  the  material  world,  thou  Holy  One !  He  who, 
knowingly  lying,  confronts  the  brimstoned,  golden,  truth- 
knowing  water  with  an  appeal  unto  Rashnu  and  a  lie  unto 
Mithra,  what  is  the  penalty  that  he  shall  pay  ? 

Ahura  Mazda  answered : — 

"  Seven  hundred  stripes  with  the  Aspahe-astra,  seven  hun- 
dred stripes  with  the  Sraosho-karana." 


UNCLEANNESS* 

O  Maker  of  the  material  world,  thou  Holy  One !  Here  is 
a  man  watering  a  corn-field.  The  water  streams  down  the 
field ;  it  streams  again ;  it  streams  a  third  time ;  and  the  fourth 
time,  a  dog,  a  fox,  or  a  wolf  carries  some  Nasu  into  the  bed  of 
the  stream :  what  is  the  penalty  that  this  man  shall  pay  ? 

Ahura  Mazda  answered : — 

"  There  is  no  sin  upon  a  man  for  any  Nasu  that  has  been 
brought  by  dogs,  by  birds,  by  wolves,  by  winds,  or  by  flies. 
For  were  there  sin  upon  a  man  for  any  Nasu  that  might  have 
been  brought  by  dogs,  by  birds,  by  wolves,  by  winds,  or  by 
flies,  how  soon  all  this  material  world  of  mine  would  be  only 
one  Peshotanu,  bent  on  the  destruction  of  righteousness,  and 
whose  soul  will  cry  and  wail !  so  numberless  are  the  beings  that 
die  upon  the  face  of  the  earth." 

O  Maker  of  the  material  world,  thou  Holy  One!  Does 
water  kill  ? 

Ahura  Mazda  answered : — 

"  Water  kills  no  man :  Asto-vidhotu  binds  him,  and,  thus 
bound,  Vayu  carries  him  off ;  and  the  flood  takes  him  up,  the 
flood  takes  him  down,  the  flood  throws  him  ashore ;  then  birds 
feed  upon  him.  When  he  goes  away,  it  is  by  the  will  of  Fate 
he  goes." 

*  This   chapter  deals   chiefly   with   uncleanness  arising  from  the  dead,  and  with 
the  means  of  removing  it  from  men  and  things. 


84  THE  ZEND-AVESTA 

O  Make:1  of  the  material  world,  thou  Holy  One !  Does  fire 
kill? 

Ahura  Mazda  answered : — 

"  Fire  kills  no  man :  Asto-vidhotu  binds  him,  and,  thus 
bound,  Vayu  carries  him  off;  and  the  fire  burns  up  life  and 
limb.  When  he  goes  away,  it  is  by  the  will  of  Fate  he  goes." 

O  Maker  of  the  material  world,  thou  Holy  One!  If  the 
summer  is  past  and  the  winter  has  come,  what  shall  the  wor- 
shippers of  Mazda  do? 

Ahura  Mazda  answered : — 

"  In  every  house,  in  every  borough,  they  shall  raise  three 
rooms  for  the  dead." 

O  Maker  of  the  material  world,  thou  Holy  One!  How 
large  shall  be  those  rooms  for  the  dead  ? 

Ahura  Mazda  answered: — 

"  Large  enough  not  to  strike  the  skull  of  the  man,  if  he 
should  stand  erect,  or  his  feet  or  his  hands  stretched  out :  such 
shall  be,  according  to  the  law,  the  rooms  for  the  dead.  And 
they  shall  let  the  lifeless  body  lie  there,  for  two  nights,  or  for 
three  nights,  or  a  month  long,  until  the  birds  begin  to  fly,  the 
plants  to  grow,  the  hidden  floods  to  flow,  and  the  wind  to  dry 
up  the  earth.  And  as  soon  as  the  birds  begin  to  fly,  the  plants 
to  grow,  the  hidden  floods  to  flow,  and  the  wind  to  dry  up  the 
earth,  then  the  worshippers  of  Mazda  shall  lay  down  the  dead 
on  the  Dakhma,  his  eyes  towards  the  sun.  If  the  worshippers 
of  Mazda  have  not,  within  a  year,  laid  down  the  dead  on  the 
Dakhma,  his  eyes  towards  the  sun,  thou  shalt  prescribe  for  that 
trespass  the  same  penalty  as  for  the  murder  of  one  of  the  faith- 
ful ;  until  the  corpse  has  been  rained  on,  until  the  Dakhma  has 
been  rained  on,  until  the  unclean  remains  have  been  rained  on, 
until  the  birds  have  eaten  up  the  corpse." 

O  Maker  of  the  material  world,  thou  Holy  One !  Is  it  true 
that  thou,  Ahura  Mazda,  seizest  the  waters  from  the  sea  Vouru- 
kasha  with  the  wind  and  the  clouds?  That  thou,  Ahura 
Mazda,  takest  them  down  to  the  corpses?  that  thou,  Ahura 
Mazda,  takest  them  down  to  the  Dakhmas?  that  thou,  Ahura 
Mazda,  takest  them  down  to  the  unclean  remains?  that  thou, 
Ahura  Mazda,  takest  them  down  to  the  bones  ?  and  that  then 
thou,  Ahura  Mazda,  makest  them  flow  back  unseen  ?  that  thou, 
Ahura  Mazda,  makest  them  flow  back  to  the  sea  Puitika  ? 


THE  ZEND-AVESTA  85 

Ahura  Mazda  answered : — 

"  It  is  even  so  as  thou  hast  said,  O  righteous  Zarathustra ! 
I,  Ahura  Mazda,  seize  the  waters  from  the  sea  Vouru-kasha 
with  the  wind  and  the  clouds.  I,  Ahura  Mazda,  take  them  to 
the  corpses;  I,  Ahura  Mazda,  take  them  down  to  the  Dakh- 
mas ;  I,  Ahura  Mazda,  take  them  down  to  the  unclean  remains ; 
I,  Ahura  Mazda,  take  them  down  to  the  bones ;  then  I,  Ahura 
Mazda,  make  them  flow  back  unseen ;  I,  Ahura  Mazda,  make 
them  flow  back  to  the  sea  Puitika.  The  waters  stand  there 
boiling,  boiling  up  in  the  heart  of  the  sea  Puitika,  and,  when 
cleansed  there,  they  run  back  again  from  the  sea  Puitika  to  the 
sea  Vouru-kasha,  towards  the  well-watered  tree,  whereon 
grow  the  seeds  of  my  plants  of  every  kind  by  hundreds,  by 
thousands,  by  hundreds  of  thousands.  Those  plants,  I,  Ahura 
Mazda,  rain  down  upon  the  earth,  to  bring  food  to  the  faithful, 
and  fodder  to  the  beneficent  cow ;  to  bring  food  to  my  people 
that  they  may  live  on  it,  and  fodder  to  the  beneficent  cow. 

"  This  is  the  best,  this  is  the  fairest  of  all  things,  even  as  thou 
hast  said,  O  pure  Zarathustra !  " 

With  these  words  the  holy  Ahura  Mazda  rejoiced  the  holy 
Zarathustra:  "Purity  is  for  man,  next  to  life,  the  greatest 
good,  that  purity,  O  Zarathustra,  that  is  in  the  Religion  of 
Mazda  for  him  who  cleanses  his  own  self  with  good  thoughts, 
words,  and  deeds." 

O  Maker  of  the  material  world,  thou  Holy  One !  This  Law, 
this  fiend-destroying  Law  of  Zarathustra,  by  what  greatness, 
goodness,  and  fairness  is  it  great,  good,  and  fair  above  all  other 
utterances  ? 

Ahura  Mazda  answered: — 

"  As  much  above  all  other  floods  as  is  the  sea  Vouru-kasha, 
so  much  above  all  other  utterances  in  greatness,  goodness,  and 
fairness  is  this  Law,  this  fiend-destroying  Law  of  Zarathustra. 
As  much  as  a  great  stream  flows  swifter  than  a  slender  rivulet, 
so  much  above  all  other  utterances  in  greatness,  goodness, 
and  fairness  is  this  Law,  this  fiend-destroying  Law  of  Zara- 
thustra. As  high  as  the  great  tree  stands  above  the  small 
plants  it  overshadows,  so  high  above  all  other  utterances  in 
greatness,  goodness,  and  fairness  is  this  Law,  this  fiend-de- 
stroying Law  of  Zarathustra.  As  high  as  heaven  is  above  the 
earth  that  it  compasses  around,  so  high  above  all  other  utter- 
ances is  this  Law,  this  fiend-destroying  Law  of  Mazda. 


86  THE  ZEND-AVESTA 

Therefore,  he  will  apply  to  the  Ratu,  he  will  apply  to  the  Srao- 
sha-varez ;  whether  for  a  draona-service  that  should  have  been 
undertaken  and  has  not  been  undertaken ;  or  for  a  draona  that 
should  have  been  offered  up  and  has  not  been  offered  up ;  or 
for  a  draona  that  should  have  been  intrusted  and  has  not  been 
intrusted.  The  Ratu  has  power  to  remit  him  one-third  of  his 
penalty :  if  he  has  committed  any  other  evil  deed,  it  is  remitted 
by  his  repentance ;  if  he  has  committed  no  other  evil  deed,  he 
is  absolved  by  his  repentance  forever  and  ever." 

How  long  shall  the  piece  of  ground  lie  fallow  whereon  dogs 
or  men  have  died  ? 

Ahura  Mazda  answered: — 

"  A  year  long  shall  the  piece  of  ground  lie  fallow  whereon 
dogs  or  men  have  died,  O  holy  Zarathustra!  A  year  long 
shall  no  worshipper  of  Mazda  sow  or  water  that  piece  of 
ground  whereon  dogs  or  men  have  died ;  he  may  sow  as  he 
likes  the  rest  of  the  ground ;  he  may  water  it  as  he  likes.  If 
within  the  year  they  shall  sow  or  water  the  piece  of  ground 
whereon  dogs  or  men  have  died,  they  are  guilty  of  the  sin  of 
'  burying  the  dead '  towards  the  water,  towards  the  earth,  and 
towards  the  plants." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  wor- 
shippers of  Mazda  shall  sow  or  water,  within  the  year,  the  piece 
of  ground  whereon  dogs  or  men  have  died,  what  is  the  penalty 
that  they  shall  pay  ? 

Ahura  Mazda  answered : — 

"  They  are  Peshotanus :  two  hundred  stripes  with  the  As- 
pahe-astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  wor- 
shippers of  Mazda  want  to  till  that  piece  of  ground  again,  to 
water  it,  to  sow  it,  and  to  plough  it,  what  shall  they  do  ? 

Ahura  Mazda  answered : — 

"  They  shall  look  on  the  ground  for  any  bones,  hair,  dung, 
urine,  or  blood  that  may  be  there." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  they 
shall  not  look  on  the  ground  for  any  bones,  hair,  dung,  urine, 
or  blood  that  may  be  there,  what  is  the  penalty  that  they  shall 
pay? 

Ahura  Mazda  answered: — 

"  They  are  Peshotanus :  two  hundred  stripes  with  the 
Aspahe-astra,  two  hundred  stripes  with  the  Sraosho-karana." 


THE  ZEND-AVESTA  87 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 
man,  as  large  as  the  top  joint  of  the  little  finger,  and  if  grease 
or  marrow  flow  from  it  on  to  the  ground,  what  penalty  shall 
he  pay  ? 

Ahura  Mazda  answered : — 

"  Thirty  stripes  with  the  Aspahe-astra,  thirty  stripes  with  the 
Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 
man,  as  large  as  the  top  joint  of  the  fore-finger,  and  if  grease 
or  marrow  flow  from  it  on  to  the  ground,  what  penalty  shall  he 
pay? 

Ahura  Mazda  answered: — 

"  Fifty  stripes  with  the  Aspahe-astra,  fifty  stripes  with  the 
Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 
man,  as  large  as  the  top  joint  of  the  middle  finger,  and  if  grease 
or  marrow  flow  from  it  on  to  the  ground,  what  penalty  shall 
he  pay? 

Ahura  Mazda  answered : — 

"  Seventy  stripes  with  the  Aspahe-astra,  seventy  stripes  with 
the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 
man,  as  large  as  a  finger  or  as  a  rib,  and  if  grease  or  marrow 
flow  from  it  on  to  the  ground,  what  penalty  shall  he  pay  ? 

Ahura  Mazda  answered : — 

"  Ninety  stripes  with  the  Aspahe-astra,  ninety  stripes  with 
the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 
man,  as  large  as  two  fingers  or  as  two  ribs,  and  if  grease  or 
marrow  flow  from  it  on  to  the  ground,  what  penalty  shall  he 
pay? 

Ahura  Mazda  answered: — 

"  He  is  a  Peshotanu :  two  hundred  stripes  with  the  Aspahe- 
astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 


88  THE  ZEND-AVESTA 

man,  as  large  as  an  arm-bone  or  as  a  thigh-bone,  and  if  grease 
or  marrow  flow  from  it  on  to  the  ground,  what  penalty  shall 
he  pay  ? 

Ahura  Mazda  answered : — 

"  Four  hundred  stripes  with  the  Aspahe-astra,  four  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  a  bone  of  a  dead  dog,  or  of  a  dead 
man,  as  large  as  a  man's  skull,  and  if  grease  or  marrow  flow 
from  it  on  to  the  ground,  what  penalty  shall  he  pay  ? 

Ahura  Mazda  answered : — 

"  Six  hundred  stripes  with  the  Aspahe-astra,  six  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  on  the  ground  the  whole  body  of  a  dead  dog,  or  of 
a  dead  man,  and  if  grease  or  marrow  flow  from  it  on  to  the 
ground,  what  penalty  shall  he  pay  ? 

Ahura  Mazda  answered : — 

"  A  thousand  stripes  with  the  Aspahe-astra,  a  thousand 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  wor- 
shipper of  Mazda,  walking,  or  running,  or  riding,  or  driving, 
come  upon  a  corpse  in  a  stream  of  running  water,  what  shall 
he  do? 

Ahura  Mazda  answered : — 

"  Taking  off  his  shoes,  putting  off  his  clothes,  while  the 
others  wait,  O  Zarathustra !  he  shall  enter  the  river,  and  take 
the  dead  out  of  the  water ;  he  shall  go  down  into  the  water 
ankle-deep,  knee-deep,  waist-deep,  or  a  man's  full  depth,  till  he 
can  reach  the  dead  body." 

O  Maker  of  the  material  world,  thou  Holy  One !  If,  how- 
ever, the  body  be  already  falling  to  pieces  and  rotting,  what 
shall  the  worshipper  of  Mazda  do  ? 

Ahura  Mazda  answered : — 

"  He  shall  draw  out  of  the  water  as  much  of  the  corpse  as  he 
can  grasp  with  both  hands,  and  he  shall  lay  it  down  on  the  dry 
ground ;  no  sin  attaches  to  him  for  any  bone,  hair,  grease, 
dung,  urine,  or  blood,  that  may  drop  back  into  the  water." 

O  Maker  of  the  material  world,  thou  Holy  One!  What 
part  of  the  water  in  a  pond  does  the  Drug  Nasu  defile  with 
corruption,  infection,  and  pollution? 


THE  ZEND-AVESTA  89 

Ahura  Mazda  answered : — 

"  Six  steps  on  each  of  the  four  sides.  As  long  as  the  corpse 
has  not  been  taken  out  of  the  water,  so  long  shall  that  water 
be  unclean  and  unfit  to  drink.  They  shall,  therefore,  take  the 
corpse  out  of  the  pond,  and  lay  it  down  on  the  dry  ground. 
And  of  the  water  they  shall  draw  off  the  half,  or  the  third,  or 
the  fourth,  or  the  fifth  part,  according  as  they  are  able  or  not ; 
and  after  the  corpse  has  been  taken  out  and  the  water  has  been 
drawn  off,  the  rest  of  the  water  is  clean,  and  both  cattle  and 
men  may  drink  of  it  at  their  pleasure,  as  before." 

O  Maker  of  the  material  world,  thou  Holy  One!  What 
part  of  the  water  in  a  well  does  the  Drug  Nasu  defile  with  cor- 
ruption, infection,  and  pollution? 

Ahura  Mazda  answered : — 

"  As  long  as  the  corpse  has  not  been  taken  out  of  the  water, 
so  long  shall  that  water  be  unclean  and  unfit  to  drink.  They 
shall,  therefore,  take  the  corpse  out  of  the  well,  and  lay  it  down 
on  the  dry  ground.  And  of  the  water  in  the  well  they  shall 
draw  off  the  half,  or  the  third,  or  the  fourth,  or  the  fifth  part, 
according  as  they  are  able  or  not ;  and  after  the  corpse  has  been 
taken  out  and  the  water  has  been  drawn  off,  the  rest  of  the 
water  is  clean,  and  both  cattle  and  men  may  drink  of  it  at  their 
pleasure,  as  before." 

O  Maker  of  the  material  world,  thou  Holy  One !  What  part 
of  a  sheet  of  snow  or  hail  does  the  Drug  Nasu  defile  with  cor- 
ruption, infection,  and  pollution? 

Ahura  Mazda  answered : — 

"  Three  steps  on  each  of  the  four  sides.  As  long  as  the 
corpse  has  not  been  taken  out  of  the  water,  so  long  shall  that 
water  be  unclean  and  unfit  to  drink.  They  shall,  therefore, 
take  the  corpse  out  of  the  water,  and  lay  it  down  on  the  dry 
ground.  After  the  corpse  has  been  taken  out,  and  the  snow 
or  the  hail  has  melted,  the  water  is  clean,  and  both  cattle  and 
men  may  drink  of  it  at  their  pleasure,  as  before." 

O  Maker  of  the  material  world,  thou  Holy  One!  What 
part  of  the  water  of  a  running  stream  does  the  Drug  Nasu  de- 
file with  corruption,  infection,  and  pollution? 

Ahura  Mazda  answered : — 

"  Three  steps  down  the  stream,  nine  steps  up  the  stream,  six 
steps  across.  As  long  as  the  corpse  has  not  been  taken  out 
of  the  water,  so  long  shall  the  water  be  unclean  and  unfit  to 


90  THE  ZEND-AVESTA 

drink.  They  shall,  therefore,  take  the  corpse  out  of  the  water, 
and  lay  it  down  on  the  dry  ground.  After  the  corpse  has  been 
taken  out  and  the  stream  has  flowed  three  times,  the  water  is 
clean,  and  both  cattle  and  men  may  drink  of  it  at  their  pleasure, 
as  before." 

O  Maker  of  the  material  world,  thou  Holy  One !  Can  the 
Haoma  that  has  been  touched  with  Nasu  from  a  dead  dog,  or 
from  a  dead  man,  be  made  clean  again  ? 

Ahura  Mazda  answered : — 

"  It  can,  O  holy  Zarathustra !  If  it  has  been  prepared  for 
the  sacrifice,  there  is  to  it  no  corruption,  no  death,  no  touch 
of  any  Nasu.  If  it  has  not  been  prepared  for  the  sacrifice,  the 
stem  is  defiled  the  length  of  four  fingers :  it  shall  be  laid  down 
on  the  ground,  in  the  middle  of  the  house,  for  a  year  long. 
When  the  year  is  past,  the  faithful  may  drink  of  its  juice  at 
their  pleasure,  as  before." 

O  Maker  of  the  material  world,  thou  Holy  One !  Whither 
shall  we  bring,  where  shall  we  lay  the  bodies  of  the  dead,  O 
Ahura  Mazda? 

Ahura  Mazda  answered : — 

"  On  the  highest  summits,  where  they  know  there  are  always 
corpse-eating  dogs  and  corpse-eating  birds,  O  holy  Zarathus- 
tra !  There  shall  the  worshippers  of  Mazda  fasten  the  corpse, 
by  the  feet  and  by  the  hair,  with  brass,  stones,  or  clay,  lest  the 
corpse-eating  dogs  and  the  corpse-eating  birds  shall  go  and 
carry  the  bones  to  the  water  and  to  the  trees." 

If  they  shall  not  fasten  the  corpse,  so  that  the  corpse-eating 
dogs  and  the  corpse-eating  birds  may  go  and  carry  the  bones 
to  the  water  and  to  the  trees,  what  is  the  penalty  that  they 
shall  pay? 

Ahura  Mazda  answered : — 

"  They  shall  be  Peshotanus :  two  hundred  stripes  with  the 
Aspahe-astra,  two  hundred  stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  Whither 
shall  we  bring,  where  shall  we  lay  the  bones  of  the  dead,  O 
Ahura  Mazda? 

Ahura  Mazda  answered : — 

"  The  worshippers  of  Mazda  shall  make  a  receptacle  out  of 
the  reach  of  the  dog,  of  the  fox,  and  of  the  wolf,  and  wherein 
rain-water  cannot  stay.  They  shall  make  it,  if  they  can  afford 
it,  with  stones,  plaster,  or  earth ;  if  they  cannot  afford  it,  they 


THE  ZEND-AVESTA  91 

shall  lay  down  the  dead  man  on  the  ground,  on  his  carpet  and 
his  pillow,  clothed  with  the  light  of  heaven,  and  beholding  the 
sun." 


FUNERALS  AND   PURIFICATION 

If  a  dog  or  a  man  die  under  a  hut  of  wood  or  a  hut  of  felt, 
what  shall  the  worshippers  of  Mazda  do  ? 

Ahura  Mazda  answered : — 

"  They  shall  search  for  a  Dakhma,  they  shall  look  for  a 
Dakhma  all  around.  If  they  find  it  easier  to  remove  the  dead, 
they  shall  take  out  the  dead,  they  shall  let  the  house  stand,  and 
shall  perfume  it  with  Urvasna  or  Vohu-gaona,  or  Vohu-kereti, 
or  Hadha-naepata,  or  any  other  sweet-smelling  plant.  If  they 
find  it  easier  to  remove  the  house,  they  shall  take  away  the 
house,  they  shall  let  the  dead  lie  on  the  spot,  and  shall  perfume 
the  house  with  Urvasna,  or  Vohu-gaona,  or  Vohu-kereti,  or 
Hadha-naepata,  or  any  other  sweet-smelling  plant." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  in  the 
house  of  a  worshipper  of  Mazda  a  dog  or  a  man  happens  to  die, 
and  it  is  raining,  or  snowing,  or  blowing,  or  it  is  dark,  or  the 
day  is  at  its  end,  when  flocks  and  men  lose  their  way,  what 
shall  the  worshippers  of  Mazda  do  ? 

Ahura  Mazda  answered: — 

"  The  place  in  that  house  whereof  the  ground  is  the  cleanest 
and  the  driest,  and  the  least  passed  through  by  flocks  and 
herds,  by  the  fire  of  Ahura  Mazda,  by  the  consecrated  bundles 
of  Baresma,  and  by  the  faithful." 

O  Maker  of  the  material  world,  thou  Holy  One !  How  far 
from  the  fire  ?  How  far  from  the  water  ?  How  far  from  the 
consecrated  bundles  of  Baresma  ?  How  far  from  the  faithful  ? 

Ahura  Mazda  answered : — 

"  Thirty  paces  from  the  fire ;  thirty  paces  from  the  water ; 
thirty  paces  from  the  consecrated  bundles  of  Baresma ;  three 
paces  from  the  faithful ; — on  that  place  they  shall  dig  a  grave, 
half  a  foot  deep  if  the  earth  be  hard,  half  the  height  of  a  man 
if  it  be  soft ;  they  shall  cover  the  surface  of  the  grave  with  ashes 
or  cow-dung;  they  shall  cover  the  surface  of  it  with  dust  of 
bricks,  of  stones,  or  of  dry  earth.  And  they  shall  let  the  lifeless 
body  lie  there,  for  two  nights,  or  three  nights,  or  a  month  long, 


93  THE  ZEND-AVESTA 

until  the  birds  begin  to  fly,  the  plants  to  grow,  the  hidden 
floods  to  flow,  and  the  wind  to  dry  up  the  earth.  And  when 
the  birds  begin  to  fly,  the  plants  to  grow,  the  hidden  floods 
to  flow,  and  the  wind  to  dry  up  the  earth,  then  the  worshippers 
of  Mazda  shall  make  a  breach  in  the  wall  of  the  house,  and 
two  men,  strong  and  skilful,  having  stripped  their  clothes  off, 
shall  take  up  the  body  from  the  clay  or  the  stones,  or  from  the 
plastered  house,  and  they  shall  lay  it  down  on  a  place  where 
they  know  there  are  always  corpse-eating  dogs  and  corpse- 
eating  birds.  Afterwards  the  corpse-bearers  shall  sit  down, 
three  paces  from  the  dead,  and  the  holy  Ratu  shall  proclaim  to 
the  worshippers  of  Mazda  thus :  '  Worshippers  of  Mazda,  let 
the  urine  be  brought  here  wherewith  the  corpse-bearers  there 
shall  wash  their  hair  and  their  bodies.' ' 

O  Maker  of  the  material  world,  thou  Holy  One !  Which  is 
the  urine  wherewith  the  corpse-bearers  shall  wash  their  hair 
and  their  bodies?  Is  it  of  sheep  or  of  oxen?  Is  it  of  man  or 
of  woman? 

Ahura  Mazda  answered  : — 

"  It  is  of  sheep  or  of  oxen ;  not  of  man  nor  of  woman,  except 
a  man  or  a  woman  who  has  married  the  next-of-kin :  these 
shall  therefore  procure  the  urine  wherewith  the  corpse-bearers 
shall  wash  their  hair  and  their  bodies." 

O  Maker  of  the  material  world,  thou  Holy  One !  Can  the 
way,  whereon  the  carcasses  of  dogs  or  corpses  of  men  have 
been  carried,  be  passed  through  again  by  flocks  and  herds,  by 
men  and  women,  by  the  fire  of  Ahura  Mazda,  by  the  conse- 
crated bundles  of  Baresma,  and  by  the  faithful? 

Ahura  Mazda  answered  : — 

"  It  cannot  be  passed  through  again  by  flocks  and  herds,  nor 
by  men  and  women,  nor  by  the  fire  of  Ahura  Mazda,  nor  by 
the  consecrated  bundles  of  Baresma,  nor  by  the  faithful.  They 
shall  therefore  cause  a  yellow  dog  with  four  eyes,*  or  a  white 
dog  with  yellow  ears,  to  go  three  times  through  that  way. 
When  either  the  yellow  dog  with  four  eyes,  or  the  white  dog 
with  yellow  ears,  is  brought  there,  then  the  Drug  Nasu  flies 
away  to  the  regions  of  the  north,  in  the  shape  of  a  raging  fly, 
with  knees  and  tail  sticking  out,  droning  without  end,  and  like 
unto  the  foulest  Khrafstras.  If  the  dog  goes  unwillingly,  O 
Spitama  Zarathustra,  they  shall  cause  the  yellow  dog  with  four 

*  A  dog  with  two  spots  above  the  eyes. 


THE   ZEND-AVESTA 


93 


eyes,  or  the  white  dog  with  yellow  ears,  to  go  six  times 
through  that  way.  When  either  the  yellow  dog  with  four  eyes, 
or  the  white  dog  with  yellow  ears,  is  brought  there,  then  the 
Drug  Nasu  flies  away  to  the  regions  of  the  north,  in  the  shape 
of  a  raging  fly,  with  knees  and  tail  sticking  out,  droning  with- 
out end,  and  like  unto  the  foulest  Khrafstras.  If  the  dog 
goes  unwillingly,  they  shall  cause  the  yellow  dog  with  four  eyes, 
or  the  white  dog  with  yellow  ears,  to  go  nine  times  through 
that  way.  When  either  the  yellow  dog  with  four  eyes,  or  the 
white  dog  with  yellow  ears,  has  been  brought  there,  then  the 
Drug  Nasu  flies  away  to  the  regions  of  the  north,  in  the  shape 
of  a  raging  fly,  with  knees  and  tail  sticking  out,  droning  with- 
out end,  and  like  unto  the  foulest  Khrafstras.  An  Athravan 
shall  first  go  along  the  way  and  shall  say  aloud  these  victorious 
words :  '  Yatha  ahu  vairyo : — The  will  of  the  Lord  is  the  law 
of  righteousness.  The  gifts  of  Vohu-mano  to  the  deeds  done 
in  this  world  for  Mazda.  He  who  relieves  the  poor  makes 
Ahura  king.  What  protector  hast  thou  given  unto  me,  O 
Mazda !  while  the  hate  of  the  wicked  encompasses  me  ?  Whom 
but  thy  Atar  and  Vohu-mano,  through  whose  work  I  keep  on 
the  world  of  righteousness  ?  Reveal  therefore  to  me  thy  Re- 
ligion as  thy  rule  !  Who  is  the  victorious  who  will  protect  thy 
teaching?  Make  it  clear  that  I  am  the  guide  for  both  worlds. 
May  Sraosha  come  with  Vohu-mano  and  help  whomsoever 
thou  pleasest,  O  Mazda !  Keep  us  from  our  hater,  O  Mazda 
and  Spenta  Armaiti !  Perish,  O  fiendish  Drug !  Perish,  O 
brood  of  the  fiend  !  Perish,  O  creation  of  the  fiend !  Perish, 
O  world  of  the  fiend !  Perish  away,  O  Drug !  Rush  away,  O 
Drug!  Perish  away,  O  Drug!  Perish  away  to  the  regions 
of  the  north,  never  more  to  give  unto  death  the  living  world  of 
Righteousness ! '  Then  the  worshippers  of  Mazda  may  at 
their  will  bring  by  those  ways  sheep  and  oxen,  men  and 
women,  and  Fire,  the  son  of  Ahura  Mazda,  the  consecrated 
bundles  of  Baresma,  and  the  faithful.  The  worshippers  of 
Mazda  may  afterwards  prepare  meals  with  meat  and  wine  in 
that  house;  it  shall  be  clean,  and  there  will  be  no  sin,  as  be- 
fore." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  clothes,  either  of  skin  or  woven,  upon  a  dead  body, 
enough  to  cover  the  feet,  what  is  the  penalty  that  he  shall  pay  ? 


94  THE  ZEND-AVESTA 

Ahura  Mazda  answered : — 

"  Four  hundred  stripes  with  the  Aspahe-astra,  four  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  clothes,  either  of  skin  or  woven,  upon  a  dead  body, 
enough  to  cover  both  legs,  what  is  the  penalty  that  he  shall 
pay? 

Ahura  Mazda  answered : — 

"  Six  hundred  stripes  with  the  Aspahe-astra,  six  hundred 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
shall  throw  clothes,  either  of  skin  or  woven,  upon  a  dead  body, 
enough  to  cover  the  whole  body,  what  is  the  penalty  that  he 
shall  pay? 

Ahura  Mazda  answered : — 

"  A  thousand  stripes  with  the  Aspahe-astra,  a  thousand 
stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man, 
by  force,  commits  the  unnatural  sin,  what  is  the  penalty  that  he 
shall  pay? 

Ahura  Mazda  answered: — 

"  Eight  hundred  stripes  with  the  Aspahe-astra,  eight  hun- 
dred stripes  with  the  Sraosho-karana." 

O  Maker  of  the  material  world,  thou  Holy  One !  If  a  man 
voluntarily  commits  the  unnatural  sin,  what  is  the  penalty  for 
it?  What  is  the  atonement  for  it?  What  is  the  cleansing 
from  it? 

Ahura  Mazda  answered : — 

"  For  that  deed  there  is  nothing  that  can  pay,  nothing  that 
can  atone,  nothing  that  can  cleanse  from  it ;  it  is  a  trespass  for 
which  there  is  no  atonement,  forever  and  ever." 

O  Maker  of  the  material  world,  thou  Holy  One !  Who  is 
the  man  that  is  a  Deva?  Who  is  he  that  is  a  worshipper  of 
the  Devas?  that  is  a  male  paramour  of  the  Devas?  that  is  a 
female  paramour  of  the  Devas?  that  is  a  wife  to  the  Deva?  that 
is  as  bad  as  a  Deva?  that  is  in  his  whole  being  a  Deva?  Who 
is  he  that  is  a  Deva  before  he  dies,  and  becomes  one  of  the  un- 
seen Devas  after  death  ? 

Ahura  Mazda  answered: — 

"  The  man  that  lies  with  mankind  as  man  lies  with  woman- 
kind, or  as  woman  lies  with  mankind,  is  the  man  that  is  a  Deva ; 


THE   ZEND-AVESTA  95 

this  one  is  the  man  that  is  a  worshipper  of  the  Devas,  that  is  a 
male  paramour  of  the  Devas,  that  is  a  female  paramour  of  the 
Devas,  that  is  a  wife  to  the  Deva ;  this  is  the  man  that  is  as  bad 
as  a  Deva,  that  is  in  his  whole  being  a  Deva ;  this  is  the  man 
that  is  a  Deva  before  he  dies,  and  becomes  one  of  the  unseen 
Devas  after  death :  so  is  he,  whether  he  has  lain  with  mankind 
as  mankind,  or  as  womankind." 

O  Maker  of  the  material  world,  thou  Holy  One !  Shall  the 
man  be  clean  who  has  touched  a  corpse  that  has  been  dried  up 
and  dead  more  than  a  year? 

Ahura  Mazda  answered  : — 

"  He  shall.  The  dry  mingles  not  with  the  dry.  Should  the 
dry  mingle  with  the  dry,  how  soon  all  this  material  world  of 
mine  would  be  only  one  Peshotanu,  bent  on  the  destruction 
of  righteousness,  and  whose  soul  will  cry  and  wail !  so  number- 
less are  the  beings  that  die  upon  the  face  of  the  earth." 


CLEANSING  THE  UNCLEAN 

Zarathustra  asked  Ahura  Mazda : — 

O  most  beneficent  Spirit,  Maker  of  the  material  world,  thou 
Holy  One !  To  whom  shall  they  apply  here  below,  who  want 
to  cleanse  their  body  defiled  by  the  dead  ? 

Ahura  Mazda  answered : — 

"  To  a  pious  man,  O  Spitama  Zarathustra !  who  knows  how 
to  speak,  who  speaks  truth,  who  has  learned  the  Holy  Word, 
who  is  pious,  and  knows  best  the  rites  of  cleansing  according 
to  the  law  of  Mazda.  That  man  shall  fell  the  trees  off  the  sur- 
face of  the  ground  on  a  space  of  nine  Vibazus  square ;  in  that 
part  of  the  ground  where  there  is  least  water  and  where  there 
are  fewest  trees,  the  part  which  is  the  cleanest  and  driest,  and 
the  least  passed  through  by  sheep  and  oxen,  and  by  the  fire  of 
Ahura  Mazda,  by  the  consecrated  bundles  of  Baresma,  and  by 
the  faithful." 

How  far  from  the  fire  ?  How  far  from  the  water?  How  far 
from  the  consecrated  bundles  of  Baresma  ?  How  far  from  the 
faithful? 

Ahura  Mazda  answered : — 

"  Thirty  paces  from  the  fire,  thirty  paces  from  the  water, 
thirty  paces  from  the  consecrated  bundles  of  Baresma,  three 


96  THE   ZEND-AVESTA 

paces  from  the  faithful.  Then  thou  shalt  dig  a  hole,  two 
lingers  deep  if  the  summer  has  come,  four  fingers  deep  if  the 
winter  and  ice  have  come."  How  far  from  one  another? 
"  One  pace."  How  much  is  the  pace  ?  "  As  much  as  three 
feet.  Then  thou  shalt  dig  three  holes  more,  two  fingers  deep 
if  the  summer  has  come,  four  fingers  deep  if  the  winter  and  ice 
have  come."  How  far  from  the  former  six?  "  Three  paces." 
What  sort  of  paces  ?  "  Such  as  are  taken  in  walking."  How 
much  are  those  three  paces  ?  "  As  much  as  nine  feet.  Then 
thou  shalt  draw  a  furrow  all  around  with  a  metal  knife.  Then 
thou  shalt  draw  twelve  furrows ;  three  of  which  thou  shalt  draw 
to  surround  and  divide  from  the  rest  the  first  three  holes ;  three 
thou  shalt  draw  to  surround  and  divide  the  first  six  holes; 
three  thou  shalt  draw  to  surround  and  divide  the  nine  holes ; 
three  thou  shalt  draw  around  the  three  inferior  holes,  outside 
the  six  other  holes.  At  each  of  the  three  times  nine  feet,  thou 
shalt  place  stones  as  steps  to  the  holes ;  or  potsherds,  or  stumps, 
or  clods,  or  any  hard  matter.  Then  the  man  defiled  shall  walk 
to  the  holes ;  thou,  O  Zarathustra !  shalt  stand  outside  by  the  fur- 
row, and  thou  shalt  recite,  '  Nemaska  ya  armaitis  izaka ' ;  and 
the  man  defiled  shall  repeat, '  Nemaska  ya  armaitis  izaka.'  The 
Drug  becomes  weaker  and  weaker  at  every  one  of  those  words 
which  are  a  weapon  to  smite  the  fiend  Angra  Mainyu,  to  smite 
Aeshma  of  the  murderous  spear,  to  smite  the  Mazainya  fiends, 
to  smite  all  the  fiends.  Then  thou  shalt  take  for  the  gomez  a 
spoon  of  brass  or  of  lead.  When  thou  takest  a  stick  with  nine 
knots,  O  Spitama  Zarathustra!  to  sprinkle  the  gomez  from 
that  spoon,  thou  shalt  fasten  the  spoon  to  the  end  of  the  stick. 
They  shall  wash  his  hands  first.  If  his  hands  be  not  washed 
first,  he  makes  his  whole  body  unclean.  When  he  has  washed 
his  hands  three  times,  after  his  hands  have  been  washed,  thou 
shalt  sprinkle  the  forepart  of  his  skull ;  then  the  Drug  Nasu 
rushes  in  front,  between  his  brows.  Thou  shalt  sprinkle  him 
in  front  between  the  brows ;  then  the  Drug  Nasu  rushes  upon 
the  back  part  of  the  skull.  Thou  shalt  sprinkle  the  back  part 
of  the  skull ;  then  the  Drug  Nasu  rushes  upon  the  jaws.  Thou 
shalt  sprinkle  the  jaws ;  then  the  Drug  Nasu  rushes  upon  the 
right  ear.  Thou  shalt  sprinkle  the  right  ear;  then  the  Drug 
Nasu  rushes  upon  the  left  ear.  Thou  shalt  sprinkle  the  left 
ear;  then  the  Drug  Nasu  rushes  upon  the  right  shoulder. 
Thou  shalt  sprinkle  the  right  shoulder;  then  the  Drug  Nasu 


THE  ZEND-AVESTA  97 

rushes  upon  the  left  shoulder.  Thou  shalt  sprinkle  the  left 
shoulder ;  then  the  Drug  Nasu  rushes  upon  the  right  arm-pit. 
Thou  shalt  sprinkle  the  right  arm-pit;  then  the  Drug  Nasu 
rushes  upon  the  left  arm-pit.  Thou  shalt  sprinkle  the  left  arm- 
pit; then  the  Drug  Nasu  rushes  upon  the  chest.  Thou  shalt 
sprinkle  the  chest ;  then  the  Drug  Nasu  rushes  upon  the  back. 
Thou  shalt  sprinkle  the  back ;  then  the  Drug  Nasu  rushes  upon 
the  right  nipple.  Thou  shalt  sprinkle  the  right  nipple;  then 
the  Drug  Nasu  rushes  upon  the  left  nipple.  Thou  shalt  sprin- 
kle the  left  nipple ;  then  the  Drug  Nasu  rushes  upon  the  right 
rib.  Thou  shalt  sprinkle  the  right  rib;  then  the  Drug  Nasu 
rushes  upon  the  left  rib.  Thou  shalt  sprinkle  the  left  rib ;  then 
the  Drug  Nasu  rushes  upon  the  right  hip.  Thou  shalt  sprin- 
kle the  right  hip  ;  then  the  Drug  Nasu  rushes  upon  the  left  hip. 
Thou  shalt  sprinkle  the  left  hip ;  then  the  Drug  Nasu  rushes 
upon  the  sexual  parts.  Thou  shalt  sprinkle  the  sexual  parts. 
If  the  unclean  one  be  a  man,  thou  shalt  sprinkle  him  first  be- 
hind, then  before ;  if  the  unclean  one  be  a  woman,  thou  shalt 
sprinkle  her  first  before,  then  behind ;  then  the  Drug  Nasu 
rushes  upon  the  right  thigh.  Thou  shalt  sprinkle  the  right 
thigh ;  then  the  Drug  Nasu  rushes  upon  the  left  thigh.  Thou 
shalt  sprinkle  the  left  thigh ;  then  the  Drug  Nasu  rushes  upon 
the  right  knee.  Thou  shalt  sprinkle  the  right  knee ;  then  the 
Drug  Nasu  rushes  upon  the  left  knee.  Thou  shalt  sprinkle 
the  left  knee ;  then  the  Drug  Nasu  rushes  upon  the  right  leg. 
Thou  shalt  sprinkle  the  right  leg ;  then  the  Drug  Nasu  rushes 
upon  the  left  leg.  Thou  shalt  sprinkle  the  left  leg;  then  the 
Drug  Nasu  rushes  upon  the  right  ankle.  Thou  shalt  sprinkle 
the  right  ankle ;  then  the  Drug  Nasu  rushes  upon  the  left  ankle. 
Thou  shalt  sprinkle  the  left  ankle ;  then  the  Drug  Nasu  rushes 
upon  the  right  instep.  Thou  shalt  sprinkle  the  right  instep ; 
then  the  Drug  Nasu  rushes  upon  the  left  instep.  Thou  shalt 
sprinkle  the  left  instep ;  then  the  Drug  Nasu  turns  round  under 
the  sole  of  the  foot ;  it  looks  like  the  wing  of  a  fly.  He  shall 
press  his  toes  upon  the  ground  and  shall  raise  up  his  heels; 
thou  shalt  sprinkle  his  right  sole ;  then  the  Drug  Nasu  rushes 
upon  the  left  sole.  Thou  shalt  sprinkle  the  left  sole ;  then  the 
Drug  Nasu  turns  round  under  the  toes ;  it  looks  like  the  wing 
of  a  fly.  He  shall  press  his  heels  upon  the  ground  and  shall 
raise  up  his  toes ;  thou  shalt  sprinkle  his  right  toe ;  then  the 
Drug  Nasu  rushes  upon  the  left  toe.  Thou  shalt  sprinkle  the 
VOL.  V.— 7 


98  THE   ZEND-AVESTA 

left  toe ;  then  the  Drug  Nasu  flies  away  to  the  regions  of  the 
north,  in  the  shape  of  a  raging  fly,  with  knees  and  tail  sticking 
out,  droning  without  end,  and  like  unto  the  foulest  Khrafstras. 
And  thou  shalt  say  these  victorious,  most  healing  words: 
'  The  will  of  the  Lord  is  the  law  of  righteousness.  The  gifts 
of  Vohu-mano  to  deeds  done  in  this  world  for  Mazda.  He 
who  relieves  the  poor  makes  Ahura  king.  What  protector 
hadst  thou  given  unto  me,  O  Mazda!  while  the  hate  of  the 
wicked  encompasses  me?  Whom,  but  thy  Atar  and  Vohu- 
mano,  through  whose  work  I  keep  on  the  world  of  Righteous- 
ness ?  Reveal  therefore  to  me  thy  Religion  as  thy  rule !  Who 
is  the  victorious  who  will  protect  thy  teaching  ?  Make  it  clear 
that  I  am  the  guide  for  both  worlds.  May  Sraosha  come  with 
Vohu-mano  and  help  whomsoever  thou  pleasest,  O  Mazda! 
Keep  us  from  our  hater,  O  Mazda  and  Spenta  Armaiti! 
Perish,  O  fiendish  Drug!  Perish,  O  brood  of  the  fiend! 
Perish,  O  world  of  the  fiend!  Perish  away,  O  Drug!  Rush 
away,  O  Drug!  Perish  away,  O  Drug!  Perish  away  to  the 
regions  of  the  north,  never  more  to  give  unto  death  the  living 
world  of  Righteousness.' 

"  Afterwards  the  man  defiled  shall  sit  down,  inside  the  fur- 
rows, outside  the  furrows  of  the  six  holes,  four  fingers  from 
those  furrows.  There  he  shall  cleanse  his  body  with  thick 
handfuls  of  dust.  Fifteen  times  shall  they  take  up  dust  from 
the  ground  for  him  to  rub  his  body,  and  they  shall  wait  there 
until  he  is  dry  even  to  the  last  hair  on  his  head.  When  his 
body  is  dry  with  dust,  then  he  shall  step  over  the  holes  con- 
taining water.  At  the  first  hole  he  shall  wash  his  body  once 
with  water;  at  the  second  hole  he  shall  wash  his  body  twice 
with  water;  at  the  third  hole  he  shall  wash  his  body  thrice 
with  water.  Then  he  shall  perfume  his  body  with  Urvasna, 
or  Vohu-gaona,  or  Vohu-kereti,  or  Hadha-naepata,  or  any 
other  sweet-smelling  plant;  then  he  shall  put  on  his  clothes, 
and  shall  go  back  to  his  house.  He  shall  sit  down  there  in 
the  place  of  infirmity,  inside  the  house,  apart  from  the  other 
worshippers  of  Mazda.  He  shall  not  go  near  the  fire,  nor  near 
the  water,  nor  near  the  earth,  nor  near  the  cow,  nor  near  the 
trees,  nor  near  the  faithful,  either  man  or  woman.  Thus  shall 
he  continue  until  three  nights  have  passed.  When  three  nights 
have  passed,  he  shall  wash  his  body,  he  shall  wash  his  clothes 
with  gomez  and  water  to  make  them  clean.  Then  he  shall 


THE  ZEND-AVESTA 


99 


sit  down  again  in  the  place  of  infirmity,  inside  the  house,  apart 
from  the  other  worshippers  of  Mazda.  He  shall  not  go  near 
the  fire,  nor  near  the  water,  nor  near  the  earth,  nor  near  the 
cow,  nor  near  the  trees,  nor  near  the  faithful,  either  man  or 
woman.  Thus  shall  he  continue  until  six  nights  have  passed. 
When  six  nights  have  passed,  he  shall  wash  his  body,  he  shall 
wash  his  clothes  with  gomez  and  water  to  make  them  clean. 
Then  he  shall  sit  down  again  in  the  place  of  infirmity,  inside 
the  house,  apart  from  the  other  worshippers  of  Mazda.  He 
shall  not  go  near  the  fire,  nor  near  the  water,  nor  near  the 
earth,  nor  near  the  cow,  nor  near  the  trees,  nor  near  the  faith- 
ful, either  man  or  woman.  Thus  shall  he  continue,  until  nine 
nights  have  passed.  When  nine  nights  have  passed,  he  shall 
wash  his  body,  he  shall  wash  his  clothes  with  gomez  and 
water  to  make  them  clean.  He  may  thenceforth  go  near  the 
fire,  near  the  water,  near  the  earth,  near  the  cow,  near  the 
trees,  and  near  the  faithful,  either  man  or  woman. 

"  Thou  shalt  cleanse  a  priest  for  a  blessing  of  the  just. 
Thou  shalt  cleanse  the  lord  of  a  province  for  the  value  of  a 
camel  of  high  value.  Thou  shalt  cleanse  the  lord  of  a  town 
for  the  value  of  a  stallion  of  high  value.  Thou  shalt  cleanse 
the  lord  of  a  borough  for  the  value  of  a  bull  of  high  value. 
Thou  shalt  cleanse  the  master  of  a  house  for  the  value  of  a 
cow  three  years  old.  Thou  shalt  cleanse  the  wife  of  the  mas- 
ter of  a  house  for  the  value  of  a  ploughing  cow.  Thou  shalt 
cleanse  a  menial  for  the  value  of  a  draught  cow.  Thou  shalt 
cleanse  a  young  child  for  the  value  of  a  lamb.  These  are  the 
heads  of  cattle — flocks  or  herds — that  the  worshippers  of 
Mazda  shall  give  to  the  man  who  has  cleansed  them,  if  they 
can  afford  it ;  if  they  cannot  afford  it,  they  shall  give  him  any 
other  value  that  may  make  him  leave  their  houses  well  pleased 
with  them,  and  free  from  anger.  For  if  the  man  who  has 
cleansed  them  leave  their  houses  displeased  with  them,  and 
full  of  anger,  then  the  Drug  Nasu  enters  them  from  the  nose 
of  the  dead,  from  the  eyes,  from  the  tongue,  from  the  jaws, 
from  the  sexual  organs,  from  the  hinder  parts.  And  the  Drug 
Nasu  rushes  upon  them  even  to  the  end  of  the  nails,  and  they 
are  unclean  thenceforth  forever  and  ever.  It  grieves  the 
sun  indeed,  O  Spitama  Zarathustra!  to  shine  upon  a  man 
defiled  by  the  dead ;  it  grieves  the  moon,  it  grieves  the  stars. 
That  man  delights  them,  O  Spitama  Zarathustra!  who 


ioo  THE   ZEND-AVESTA 

cleanses  from  the  Nasu  the  mail  defiled  by  the  dead ;  he  de- 
lights the  fire,  he  delights  the  water,  he  delights  the  earth, 
he  delights  the  cow,  he  delights  the  trees,  he  delights  the  faith- 
ful, both  men  and  women." 

Zarathustra  asked  Ahura  Mazda: — 

O  Maker  of  the  material  world,  thou  Holy  One!  What 
shall  be  his  reward,  after  his  soul  has  parted  from  his  body2 
who  has  cleansed  from  the  Nasu  the  man  defiled  by  the  dead  ? 

Ahura  Mazda  answered : — 

"  The  welfare  of  Paradise  thou  canst  promise  to  that  man, 
for  his  reward  in  the  other  world." 

Zarathustra  asked  Ahura  Mazda: — 

O  Maker  of  the  material  world,  thou  Holy  One!  How 
shall  I  fight  against  that  Drug  who  from  the  dead  rushes 
upon  the  living?  How  shall  I  fight  against  that  Nasu  who 
from  the  dead  defiles  the  living? 

Ahura  Mazda  answered: — 

"  Say  aloud  those  words  in  the  Gathas  that  are  to  be  said 
twice.  Say  aloud  those  words  in  the  Gathas  that  are  to  be 
said  thrice.  Say  aloud  those  words  in  the  Gathas  that  are  to 
be  said  four  times.  And  the  Drug  shall  fly  away  like  the 
well-darted  arrow,  like  the  felt  of  last  year,  like  the  annual 
garment  of  the  earth." 

O  Maker  of  the  material  world,  thou  Holy  One!  If  a  man 
who  does  not  know  the  rites  of  cleansing  according  to  the 
law  of  Mazda,  offers  to  cleanse  the  unclean,  how  shall  I  then 
fight  against  that  Drug  who  from  the  dead  rushes  upon  the 
living?  How  shall  I  fight  against  that  Drug  who  from  the 
dead  defiles  the  living?" 

Ahura  Mazda  answered : — 

"  Then,  O  Spitama  Zarathustra !  the  Drug  Nasu  appears 
to  wax  stronger  than  she  was  before.  Stronger  then  are  sick- 
ness and  death  and  the  working  of  the  fiend  than  they  were 
before." 

O  Maker  of  the  material  world,  thou  Holy  One!  What  is 
the  penalty  that  he  shall  pay? 

Ahura  Mazda  answered: — 

"  The  worshippers  of  Mazda  shall  bind  him ;  they  shall 
bind  his  hands  first;  then  they  shall  strip  him  of  his  clothes, 
they  shall  cut  the  head  off  his  neck,  and  they  shall  give  over 
his  corpse  unto  the  greediest  of  the  corpse-eating  creatures 


THE  ZEND-AVESTA  1Oi 

made  by  the  beneficent  Spirit,  unto  the  vultures,  with  these 
words :  '  The  man  here  has  repented  of  all  his  evil  thoughts, 
words,  and  deeds.  If  he  has  committed  any  other  evil  deed, 
it  is  remitted  by  his  repentance ;  if  he  has  committed  no  other 
evil  deed,  he  is  absolved  by  his  repentance  forever  and  ever.' " 

Who  is  he,  O  Ahura  Mazda!  who  threatens  to  take  away 
fulness  and  increase  from  the  world,  and  to  bring  in  sickness 
and  death? 

Ahura  Mazda  answered: — 

"  It  is  the  ungodly  Ashemaogha,  O  Spitama  Zarathustra ! 
who  in  this  material  world  cleanses  the  unclean  without  know- 
ing the  rites  of  cleansing  according  to  the  law  of  Mazda.  For 
until  then,  O  Spitama  Zarathustra!  sweetness  and  fatness 
would  flow  out  from  that  land  and  from  those  fields,  with 
health  and  healing,  with  fulness  and  increase  and  growth,  and 
a  growing  of  corn  and  grass." 

O  Maker  of  the  material  world,  thou  Holy  One!  When 
are  sweetness  and  fatness  to  come  back  again  to  that  land 
and  to  those  fields,  with  health  and  healing,  with  fulness  and 
increase  and  growth,  and  a  growing  of  corn  and  grass? 

Ahura  Mazda  answered : — 

"  Sweetness  and  fatness  will  never  come  back  again  to  that 
land  and  to  those  fields,  with  health  and  healing,  with  fulness 
and  increase  and  growth,  and  a  growing  of  corn  and  grass, 
until  that  ungodly  Ashemaogha  has  been  smitten  to  death  on 
the  spot,  and  the  holy  Sraosha  of  that  place  has  been  offered 
up  a  sacrifice  for  three  days  and  three  nights,  with  fire  blaz- 
ing, with  Baresma  tied  up,  and  with  Haoma  prepared.  Then 
sweetness  and  fatness  will  come  back  again  to  that  land  and 
to  those  fields,  with  health  and  healing,  with  fulness  and  in- 
crease and  growth,  and  a  growing  of  corn  and  grass." 


to2  THE  ZEND-AVESTA 


SPELLS  RECITED  DURING  THE  CLEANSING 

Zarathustra  asked  Ahura  Mazda: — 

O  Ahura  Mazda!  most  beneficent  Spirit,  maker  of  the 
material  world,  thou  Holy  One!  How  shall  I  fight  against 
that  Drug  who  from  the  dead  rushes  upon  the  living?  How 
shall  I  fight  against  that  Drug  who  from  the  dead  defiles  the 
living? 

Ahura  Mazda  answered: — 

"  Say  aloud  those  words  in  the  Gathas  that  are  to  be  said 
twice.  '  I  drive  away  Angra  Mainyu  from  this  house,  from  this 
borough,  from  this  town,  from  this  land ;  from  the  very  body 
of  the  man  defiled  by  the  dead,  from  the  very  body  of  the 
woman  defiled  by  the  dead;  from  the  master  of  the  house, 
from  the  lord  of  the  borough,  from  the  lord  of  the  town,  from 
the  lord  of  the  land ;  from  the  whole  of  the  world  of  Right- 
eousness. I  drive  away  the  Nasu,  I  drive  away  direct  de- 
filement, I  drive  away  indirect  defilement,  from  this  house, 
from  this  borough,  from  this  town,  from  this  land;  from  the 
very  body  of  the  man  defiled  by  the  dead,  from  the  very  body 
of  the  woman  defiled  by  the  dead;  from  the  master  of  the 
house,  from  the  lord  of  the  borough,  from  the  lord  of  the  town, 
from  the  lord  of  the  land;  from  the  whole  of  the  world  of 
Righteousness.' " 

O  Maker  of  the  material  world,  thou  Holy  One!  Which 
are  those  words  in  the  Gathas  that  are  to  be  said  thrice? 

Ahura  Mazda  answered : — 

" '  I  drive  away  Indra,  I  drive  away  Sauru,  I  drive  away 
the  Deva  Naunghaithya  from  this  house,  from  this  borough, 
from  this  town,  from  this  land ;  from  the  very  body  of  the 
man  defiled  by  the  dead,  from  the  very  body  of  the  woman 
defiled  by  the  dead ;  from  the  master  of  the  house,  from  the 
lord  of  the  borough,  from  the  lord  of  the  town,  from  the  lord 
of  the  land ;  from  the  whole  of  the  world  of  Righteousness. 
I  drive  away  Tauru,  I  drive  away  Zairi,  from  this  house,  from 
this  borough,  from  this  town,  from  this  land ;  from  the  very 
body  of  the  man  defiled  by  the  dead,  from  the  very  body  of 
the  woman  defiled  by  the  dead ;  from  the  master  of  the  house, 


THE   ZEND-AVESTA  103 

from  the  lord  of  the  borough,  from  the  lord  of  the  town,  from 
the  lord  of  the  land ;  from  the  whole  of  the  holy  world.' ' 

O  Maker  of  the  material  world,  thou  Holy  One !    Which 
are  those  words  in  the  Gathas  that  are  to  be  said  four  times  ? 

Ahura  Mazda  answered : — 

"  These  are  the  words  in  the  Gathas  that  are  to  be  said 
four  times,  and  thou  shalt  four  times  say  them  aloud: 
drive  away  Aeshma,  the  fiend  of  the  murderous  spear,  I 
drive  away  the  Deva  Akatasha,  from  this  house,  from  this 
borough,  from  this  town,  from  this  land ;  from  the  very  body 
of  the  man  defiled  by  the  dead,  from  the  very  body  of  the 
woman  defiled  by  the  dead;  from  the  master  of  the  house, 
from  the  lord  of  the  borough,  from  the  lord  of  the  town,  from 
the  lord  of  the  land ;  from  the  whole  of  the  world  of  Right- 
eousness. I  drive  away  the  Varenya  Devas,  I  drive  away  the 
Wind-Deva,  from  this  house,  from  this  borough,  from  this 
town,  from  this  land ;  from  the  very  body  of  the  man  defiled 
by  the  dead,  from  the  very  body  of  the  woman  defiled  by  the 
dead;  from  the  master  of  the  house,  from  the  lord  of  the 
borough,  from  the  lord  of  the  town,  from  the  lord  of  the  land ; 
from  the  whole  of  the  world  of  Righteousness.' " 


TO   FIRES,   WATERS,   PLANTS 

We  worship  thee,  the  Fire,  O  Ahura  Mazda's  son!  We 
worship  the  fire  Berezi-savangha  (of  the  lofty  use),  and  the 
fire  Vohu-fryana  (the  good  and  friendly),  and  the  fire  Urva- 
zista  (the  most  beneficial  and  most  helpful),  and  the  fire 
Vazista  (the  most  supporting),  and  the  fire  Spenista  (the 
most  bountiful),  and  Nairya-sangha  the  Yazad  of  the  royal 
lineage,  and  that  fire  which  is  the  house-lord  of  all  houses 
and  Mazda-made,  even  the  son  of  Ahura  Mazda,  the  holy  lord 
of  the  ritual  order,  with  all  the  fires.  And  we  worship  the 
good  and  best  waters  Mazda-made,  holy,  all  the  waters  Mazda- 
made  and  holy,  and  all  the  plants  which  Mazda  made,  and 
which  are  holy.  And  we  worship  the  Mathra-spenta  (the 
bounteous  word-of- reason),  the  Zarathustrian  law  against  the 
Devas,  and  its  long  descent.  And  we  worship  Mount  Ushi- 
darena  which  is  Mazda-made  and  shining  with  its  holiness, 
and  all  the  mountains  shining  with  holiness,  and  of  abun- 


104  THE  ZEND-AVESTA 

dant  glory,  and  which  Mazda  made.  And  we  worship  the 
good  and  pious  prayer  for  blessings,  and  these  waters  and 
these  lands,  and  all  the  greatest  chieftains,  lords  of  the  ritual 
order;  and  I  praise,  invoke,  and  glorify  the  good,  heroic, 
bountiful  Fravashis  of  the  saints,  those  of  the  house,  the  Vis, 
the  Zantuma,  the  Dahvyuma,  and  the  Zarathustrotema,  and  all 
the  holy  Yazads ! 


TO  THE  EARTH  AND  THE  SACRED  WATERS 

And  now  we  worship  this  earth  which  bears  us,  together 
with  Thy  wives,  O  Ahura  Mazda!  yea,  those  Thy  wives  do 
we  worship  which  are  so  desired  from  their  sanctity.  We 
sacrifice  to  their  zealous  wishes,  and  their  capabilities,  their  in- 
quiries, and  their  wise  acts  of  pious  reverence,  and  with  these 
their  blessedness,  their  full  vigor  and  good  portions,  their 
good  fame  and  ample  wealth.  O  ye  waters  !  now  we  worship 
you,  you  that  are  showered  down,  and  you  that  stand  in  pools 
and  vats,  and  you  that  bear  forth  our  loaded  vessels,  ye  female 
Ahuras  of  Ahura,  you  that  serve  us  in  helpful  ways,  well  ford- 
ed and  full-flowing,  and  effective  for  the  bathings,  we  will 
seek  you  and  for  both  the  worlds !  Therefore  did  Ahura 
Mazda  give  you  names,  O  ye  beneficent  ones !  when  He  who 
made  the  good  bestowed  you.  And  by  these  names  we  wor- 
ship you,  and  by  them  we  would  ingratiate  ourselves  with  you, 
and  with  them  would  we  bow  before  you,  and  direct  our 
prayers  to  you  with  free  confessions  of  our  debt.  O  waters, 
ye  who  are  productive,  and  ye  maternal  ones,  ye  with  heat  that 
suckles  the  frail  and  needy  before  birth,  ye  waters  that  have 
once  been  rulers  of  us  all,  we  will  now  address  you  as  the  best, 
and  the  most  bountiful ;  those  are  yours,  those  good  objects 
of  our  offerings,  ye  long  of  arm  to  reach  our  sickness,  or  mis- 
fortune, ye  mothers  of  our  life ! 


THE  ZEND-AVESTA  105 


PRAYER  FOR  HELPERS 

And  now  in  these  Thy  dispensations,  O  Ahura  Mazda!  do 
Thou  wisely  act  for  us,  and  with  abundance  with  Thy  bounty 
and  Thy  tenderness  as  touching  us;  and  grant  that  reward 
which  Thou  hast  appointed  to  our  souls,  O  Ahura  Mazda! 
Of  this  do  Thou  Thyself  bestow  upon  us  for  this  world  and 
the  spiritual ;  and  now  as  part  thereof  do  Thou  grant  that  we 
may  attain  to  fellowship  with  Thee,  and  Thy  Righteousness 
for  all  duration.  And  do  Thou  grant  us,  O  Ahura!  men 
who  are  righteous,  and  both  lovers  and  producers  of  the  Right 
as  well.  And  give  us  trained  beasts  for  the  pastures,  broken 
in  for  riding,  and  for  bearing,  that  they  may  be  in  helpful 
companionship  with  us,  and  as  a  source  of  long  enduring  vigor, 
and  a  means  of  rejoicing  grace  to  us  for  this.  So  let  there 
be  a  kinsman  lord  for  us,  with  the  laborers  of  the  village,  and 
so  likewise  let  there  be  the  clients.  And  by  the  help  of  those 
may  we  arise.  So  may  we  be  to  You,  O  Ahura  Mazda !  holy 
and  true,  and  with  free  giving  of  our  gifts. 


A  PRAYER  FOR  SANCTITY  AND  ITS  BENEFITS 

I  pray  with  benedictions  for  a  benefit,  and  for  the  good, 
even  for  the  entire  creation  of  the  holy  and  the  clean;  I  be- 
seech for  them  the  generation  which  is  now  alive,  for  that 
which  is  just  coming  into  life,  and  for  that  which  shall  be 
hereafter.  And  I  pray  for  that  sanctity  which  leads  to  pros- 
perity, and  which  has  long  afforded  shelter,  which  goes  on 
hand  in  hand  with  it,  which  joins  it  in  its  walk,  and  of  itself 
becoming  its  close  companion  as  it  delivers  forth  its  precepts, 
bearing  every  form  of  healing  virtue  which  comes  to  us  in 
waters,  appertains  to  cattle,  or  is  found  in  plants,  and  over- 
whelming all  the  harmful  malice  of  the  Devas,  and  their  ser- 
vants who  might  harm  this  dwelling  and  its  lord,  bringing 
goods  gifts,  and  better  blessings,  given  very  early,  and  later 
gifts,  leading  to  successes,  and  for  a  long  time  giving  shelter. 
And  so  the  greatest,  and  the  best,  and  most  beautiful  benefits 
of  sanctity  fall  likewise  to  our  lot  for  the  sacrifice,  homage, 
propitiation,  and  the  praise  of  the  Bountiful  Immortals,  for 


io6  THE  ZEND-AVESTA 

the  bringing  prosperity  to  this  abode,  and  for  the  prosperity 
of  the  entire  creation  of  the  holy,  and  the  clean,  and  as  for 
this,  so  for  the  opposition  of  the  entire  evil  creation.  And  I 
pray  for  this  as  I  praise  through  Righteousness,  I  who  am 
beneficent,  those  who  are  likewise  of  a  better  mind. 


TO  THE  FIRE 

I  offer  my  sacrifice  and  homage  to  thee,  the  Fire,  as  a  good 
offering,  and  an  offering  with  our  hail  of  salvation,  even  as 
an  offering  of  praise  with  benedictions,  to  thee,  the  Fire,  O 
Ahura  Mazda's  son !  Meet  for  sacrifice  art  thou,  and  worthy 
of  our  homage.  And  as  meet  for  sacrifice,  and  thus  worthy 
of  our  homage,  mayest  thou  be  in  the  houses  of  men  who  wor- 
ship Mazda.  Salvation  be  to  this  man  who  worships  thee  in 
verity  and  truth,  with  wood  in  hand,  and  Baresma  ready,  with 
flesh  in  hand,  and  holding  too  the  mortar.  And  mayest  thou 
be  ever  fed  with  wood  as  the  prescription  orders.  Yea,  may- 
est thou  have  thy  perfume  justly,  and  thy  sacred  butter  with- 
out fail,  and  thine  andirons  regularly  placed.  Be  of  full-age 
as  to  thy  nourishment,  of  the  canon's  age  as  to  the  measure 
of  thy  food,  O  Fire,  Ahura  Mazda's  son!  Be  now  aflame 
within  this  house ;  be  ever  without  fail  in  flame ;  be  all  a-shine 
within  this  house;  be  on  thy  growth  within  this  house;  for 
long  time  be  thou  thus  to  the  furtherance  of  the  heroic  reno- 
vation, to  the  completion  of  all  progress,  yea,  even  till  the  good 
heroic  millennial  time  when  that  renovation  shall  have  become 
complete.  Give  me,  O  Fire,  Ahura  Mazda's  son!  a  speedy 
glory,  speedy  nourishment,  and  speedy  booty,  and  abundant 
glory,  abundant  nourishment,  abundant  booty,  an  expanded 
mind,  and  nimbleness  of  tongue  for  soul  and  understanding, 
even  an  understanding  continually  growing  in  its  largeness, 
and  that  never  wanders,  and  long  enduring  virile  power,  an 
offspring  sure  of  foot,  that  never  sleeps  on  watch,  and  that 
rises  quick  from  bed,  and  likewise  a  wakeful  offspring,  help- 
ful to  nurture,  or  reclaim,  legitimate,  keeping  order  in  men's 
meetings,  yea,  drawing  men  to  assemblies  through  their  in- 
fluence and  word,  grown  to  power,  skilful,  redeeming  others 
from  oppression,  served  by  many  followers,  which  may  ad- 
vance my  line  in  prosperity  and  fame,  and  my  Vis,  and  my 


THE   ZEND-AVESTA 


107 


Bantu,  and  my  province,  yea,  an  offering  which  may  deliver 
orders  to  the  Province  as  firm  and  righteous  rulers.  And 
mayest  thou  grant  me,  O  Fire,  Ahura  Mazda's  Son!  that 
whereby  instructors  may  be  given  me,  now  and  for  evermore, 
giving  light  to  me  of  Heaven,  the  best  life  of  the  saints, 
brilliant,  all  glorious.  And  may  I  have  experience  of  the  good 
reward,  and  the  good  renown,  and  of  the  long  forecasting 
preparation  of  the  soul.  The  Fire  of  Ahura  Mazda  addresses 
this  admonition  to  all  for  whom  he  cooks  the  night  and  morn- 
ing meal.  From  all  these,  O  Spitama!  he  wishes  to  secure 
good  care,  and  healthful  care  as  guarding  for  salvation,  the 
care  of  a  true  praiser.  At  both  the  hands  of  all  who  come  by 
me,  I,  the  Fire,  keenly  look:  What  brings  the  mate  to  his 
mate,  the  one  who  walks  at  large,  to  him  who  sits  at  home? 
We  worship  the  bounteous  Fire,  the  swift-driving  charioteer. 
And  if  this  man  who  passes  brings  him  wood  brought  with 
sacred  care,  or  if  he  brings  the  Baresma  spread  with  sanctity, 
or  the  Hadha-naepata  plant,  then  afterwards  Ahura  Mazda's 
Fire  will  bless  him,  contented,  not  offended,  and  in  its  satis- 
faction saying  thus:  May  a  herd  of  kine  be  with  thee,  and 
a  multitude  of  men,  may  an  active  mind  go  with  thee,  and  an 
active  soul  as  well.  As  a  blest  soul  mayest  thou  live  through 
thy  life,  the  nights  which  thou  shall  live.  This  is  the  blessing 
of  the  Fire  for  him  who  brings  it  wood  well  dried,  sought  out 
for  flaming,  purified  with  the  earnest  blessing  of  the  sacred 
ritual  truth.  We  strive  after  the  flowing  on  of  the  good  waters, 
and  their  ebb  as  well,  and  the  sounding  of  their  waves,  desir- 
ing their  propitiation;  I  desire  to  approach  them  with  my 
praise. 


TO  THE  BOUNTIFUL  IMMORTALS 

I  would  worship  these  with  my  sacrifice,  those  who  rule 
aright,  and  who  dispose  of  all  aright,  and  this  one  especially 
I  would  approach  with  my  praise  (Ahura  Mazda).  He  is  thus 
hymned  in  our  praise-songs.  Yea,  we  worship  in  our  sac- 
rifice that  deity  and  lord,  who  is  Ahura  Mazda,  the  Creator, 
the  gracious  helper,  the  maker  of  all  good  things ;  and  we 
worship  in  our  sacrifice  Spitama  Zarathustra,  that  chieftain  of 


io8  THE  ZEND-AVESTA 

the  rite.  And  we  would  declare  those  institutions  established 
for  us,  exact  and  undeviating  as  they  are.  And  I  would  de- 
clare forth  those  of  Ahura  Mazda,  those  of  the  Good  Mind, 
and  of  Asha  Vahista,  and  those  of  Khshatra-vairya,  and 
those  of  the  Bountiful  Aramaiti,  and  those  of  Weal  and 
Immortality,  and  those  which  appertain  to  the  body  of  the 
Kine,  and  to  the  Kine's  soul,  and  those  which  appertain 
to  Ahura  Mazda's  Fire,  and  those  of  Sraosha  the  blessed, 
and  of  Rashnu  the  most  just,  and  those  of  Mithra  of  the 
wide  pastures,  and  of  the  good  and  holy  Wind,  and  of  the 
good  Mazdayasnian  Religion,  and  of  the  good  and  pious 
Prayer  for  blessings,  and  those  of  the  good  and  pious  Prayer 
which  frees  one  from  belying,  and  the  good  and  pious  Prayer 
for  blessing  against  unbelieving  words.  And  these  we  would 
declare  in  order  that  we  may  attain  unto  that  speech  which 
is  uttered  with  true  religious  zeal,  or  that  we  may  be  as 
prophets  of  the  provinces,  that  we  may  succor  him  who  lifts 
his  voice  for  Mazda,  that  we  may  be  as  prophets  who  smite 
with  victory,  the  befriended  of  Ahura  Mazda,  and  persons  the 
most  useful  to  him,  holy  men  who  think  good  thoughts,  and 
speak  good  words,  and  do  good  deeds.  That  he  may  approach 
us  with  the  Good  Mind,  and  that  our  souls  may  advance  in 
good,  let  it  thus  come ;  yea,  "  how  may  my  soul  advance  in 
good?  let  it  thus  advance." 


PRAISE  OF  THE  HOLY  BULL 

Hail,  bounteous  bull!  Hail  to  thee,  beneficent  bull!  Hail 
to  thee,  who  makest  increase!  Hail  to  thee,  who  makest 
growth!  Hail  to  thee,  who  dost  bestow  his  part  upon  the 
righteous  faithful,  and  wilt  bestow  it  on  the  faithful  yet  un- 
born! Hail  to  thee,  whom  the  Gahi  kills,  and  the  ungodly 
Ashemaogha,  and  the  wicked  tyrant. 


THE   ZEND-AVESTA  IO9 


TO   RAIN  AS   A  HEALING  POWER 

"  Come,  come  on,  O  clouds,  from  up  above,  down  on  the 
earth,  by  thousands  of  drops,  by  myriads  of  drops  " — thus 
say,  O  holy  Zarathustra !  "  to  destroy  sickness,  to  destroy 
death,  to  destroy  the  sickness  that  kills,  to  destroy  death  that 
kills,  to  destroy  Gadha  and  Apagadha.  If  death  come  after 
noon,  may  healing  come  at  eve!  If  death  come  at  eve,  may 
healing  come  at  night !  If  death  come  at  night,  may  healing 
come  at  dawn !  And  showers  shower  down  new  water,  new 
earth,  new  plants,  new  healing  powers,  and  new  healing. 


TO  THE  WATERS  AND  LIGHT  OF  THE  SUN 

"  As  the  sea  Vouru-kasha  is  the  gathering  place  of  the  wa- 
ters, rising  up  and  going  down,  up  the  aerial  way  and  down 
the  earth,  down  the  earth  and  up  the  aerial  way :  thus  rise  up 
and  roll  along!  thou  in  whose  rising  and  growing  Ahura 
Mazda  made  the  aerial  way.  Up!  rise  up  and  roll  along! 
thou  swift-horsed  Sun,  above  Hara  Berezaiti,  and  produce 
light  for  the  world,  and  mayest  thou,  O  man!  rise  up  there, 
if  thou  art  to  abide  in  Garo-nmanem,  along  the  path  made  by. 
Mazda,  along  the  way  made  by  the  gods,  the  watery  way  they 
opened.  And  the  Holy  Word  shall  keep  away  the  evil.  Of 
thee,  O  child!  I  will  cleanse  the  birth  and  growth;  of  thee, 
O  woman!  I  will  make  the  body  and  the  strength  pure;  I 
make  thee  rich  in  children  and  rich  in  milk;  rich  in  seed,  in 
milk,  in  fat,  in  marrow,  and  in  offspring.  I  shall  bring  to 
thee  a  thousand  pure  springs,  running  towards  the  pastures 
that  give  food  to  the  child." 


no  THE   ZEND-AVESTA 


TO  THE  WATERS  AND  LIGHT  OF  THE  MOON 

As  the  sea  Vouru-kasha  is  the  gathering  place  of  the  wa- 
ters, rising  up  and  going  down,  up  the  aerial  way  and  down 
the  earth,  down  the  earth  and  up  the  aerial  way:  Thus  rise 
up  and  roll  along!  thou  in  whose  rising  and  growing  Ahura 
Mazda  made  the  earth.  Up!  rise  up,  thou  Moon,  that  dost 
keep  in  thee  the  seed  of  the  bull ;  rise  up  above  Hara  Berezaiti, 
and  produce  light  for  the  world,  and  mayest  thou,  O  man !  rise 
up  there,  if  thou  art  to  abide  in  Garo-nmanem,  along  the  path 
made  by  Mazda,  along  the  way  made  by  the  gods,  the  watery 
way  they  opened.  And  the  Holy  Word  shall  keep  away  the 
evil :  Of  thee,  O  child !  I  will  cleanse  the  birth  and  growth ; 
of  thee,  O  woman!  I  will  make  the  body  and  the  strength 
pure ;  I  make  thee  rich  in  children  and  rich  in  milk ;  rich 
in  seed,  in  milk,  in  fat,  in  marrow,  and  in  offspring.  I  shall 
bring  to  thee  a  thousand  pure  springs,  running  towards  the 
pastures  that  give  food  to  the  child. 


TO  THE  WATERS  AND  LIGHT  OF  THE  STARS 

As  the  sea  Vouru-kasha  is  the  gathering  place  of  the  waters, 
rising  up  and  going  down,  up  the  aerial  way  and  down  the 
earth,  down  the  earth  and  up  the  aerial  way:  Thus  rise  up 
and  roll  along!  thou  in  whose  rising  and  growing  Ahura 
Mazda  made  everything  that  grows.  Up!  rise  up,  ye  deep* 
Stars,  that  have  in  you  the  seed  of  waters;  rise  up  above 
Hara  Berezaiti,  and  produce  light  for  the  world,  and  mayest 
thou,  O  man!  rise  up  there,  if  thou  art  to  abide  in  Garo- 
nmanem,  along  the  path  made  by  Mazda,  along  the  way  made 
by  the  gods,  the  watery  way  they  opened.  Thus  rise  up  and 
roll  along!  ye  in  whose  rising  and  growing  Ahura  Mazda 
made  everything  that  rises.  In  your  rising,  away  will  the 
Kahvuzi  fly  and  cry;  away  will  the  Ayehi  fly  and  cry;  away 
will  the  Gahi,  who  follows  the  Yatu,  fly  and  cry. 


THE    DHAMMAPADA 

[Translation  by  F.  Max  Mitller] 


INTRODUCTION 

THE  "  Dhammapada,"  or  "  Path  to  Virtue,"  is  one  of  the 
most  practical  ethical  hand-books  of  Buddhism.  It  is 
included  in  the  canon  of  Buddhistic  Scriptures,  and  is 
one  of  the  Eastern  books  which  can  be  read  with  delight  to-day 
by  those  who  are  classed  as  general  readers.  It  is  divided  into 
twenty-six  chapters,  and  the  keynote  of  it  is  struck  by  the  sen- 
tence "  The  virtuous  man  is  happy  in  this  world,  and  he  is 
happy  in  the  next ;  he  is  happy  in  both.  He  is  happy  when  he 
thinks  of  the  good  he  has  done ;  he  is  still  more  happy  when 
going  on  the  good  path."  The  first  step  in  the  "  good  path  " 
is  earnestness,  for  as  the  writer  says,  "  Earnestness  is  the  path 
of  immortality  (Nirvana),  thoughtlessness  the  path  of  death; 
those  who  are  in  earnest  do  not  die,  those  who  are  thoughtless 
are  as  if  dead  already."  Earnestness,  in  this  connection,  evi- 
dently means  the  power  of  reflection,  and  of  abstracting  the 
mind  from  mundane  things.  There  is  something  very  inspir- 
ing in  the  sentence,  "When  the  learned  man  drives  away  vanity 
by  earnestness,  he,  the  wise,  climbing  the  terraced  heights  of 
wisdom,  looks  down  upon  the  fools :  free  from  sorrow  he  looks 
upon  the  sorrowing  crowd,  as  one  that  stands  on  a  mountain 
looks  down  upon  them  that  stand  upon  the  plain."  This  re- 
minds us  of  Lucretius, 

"  How  sweet  to  stand,  when  tempests  tear  the  main, 
On  the  firm  cliff,  and  mark  the  seaman's  toil ! 
Not  that  another's  danger  soothes  the  soul, 
But  from  such  toil  how  sweet  to  feel  secure ! 
How  sweet,  at  distance  from  the  strife,  to  view 
Contending  hosts,  and  hear  the  clash  of  war ! 
But  sweeter  far  on  Wisdom's  height  serene, 
Upheld  by  Truth,  to  fix  our  firm  abode  ; 
To  watch  the  giddy  crowd  that,  deep  below, 
Forever  wander  in  pursuit  of  bliss ; 
To  mark  the  strife  for  honors,  and  renown, 
For  wit  and  wealth,  insatiate,  ceaseless  urged, 
Day  after  day,  with  labor  unrestrained." 
VOL.  V.— 8  113 


ii4  THE  DHAMMAPADA 

It  is  curious  to  see  the  atheistic  Epicurean  and  the  devout 
Buddhist  meeting  on  a  common  ground.  But  the  beauties  of 
the  "  Dhammapada  "  can  only  be  realized  by  a  careful  study 
of  this  charming  work.  We  would  point  out,  for  instance,  in 
the  chapter  on  Flowers,  what  is  a  piece  of  golden  advice  to  all 
readers  of  books :  "  The  disciple  will  find  out  the  plainly 
shown  path  of  virtue,  as  a  clever  man  finds  the  right  flower." 

Neither  the  date  nor  the  authorship  of  the  "  Dhammapada  " 
is  known,  but  there  is  conclusive  evidence  that  this  canon  ex- 
isted before  the  Christian  era.  Many  scholars  agree  in  ascrib- 
ing its  utterances  to  Buddha  himself,  while  others  are  of  the 
opinion  that  it  is  a  compilation  made  by  Buddhist  monks  from 
various  sources. 

E.  W. 


THE    DH  AM  MAP  AD  A 
CHAPTER  I 

THE  TWIN-VERSES 

ALL  that  we  are  is  the  result  of  what  we  have  thought: 
it  is  founded  on  our  thoughts,  it  is  made  up  of  our 
thoughts.  If  a  man  speaks  or  acts  with  an  evil 
thought,  pain  follows  him,  as  the  wheel  follows  the  foot  of  the 
ox  that  draws  the  carriage. 

All  that  we  are  is  the  result  of  what  we  have  thought :  it  is 
founded  on  our  thoughts,  it  is  made  up  of  our  thoughts.  If  a 
man  speaks  or  acts  with  a  pure  thought,  happiness  follows  him, 
like  a  shadow  that  never  leaves  him. 

"  He  abused  me,  he  beat  me,  he  defeated  me,  he  robbed 
me  " — in  those  who  harbor  such  thoughts  hatred  will  never 
cease. 

"  He  abused  me,  he  beat  me,  he  defeated  me,  he  robbed  me  " 
— in  those  who  do  not  harbor  such  thoughts  hatred  will  cease. 

For  hatred  does  not  cease  by  hatred  at  any  time:  hatred 
ceases  by  love — this  is  an  old  rule. 

The  world  does  not  know  that  we  must  all  come  to  an  end 
here ;  but  those  who  know  it,  their  quarrels  cease  at  once. 

He  who  lives  looking  for  pleasures  only,  his  senses  uncon- 
trolled, immoderate  in  his  food,  idle,  and  weak,  Mara  (the 
tempter)  will  certainly  overthrow  him,  as  the  wind  throws 
down  a  weak  tree. 

He  who  lives  without  looking  for  pleasures,  his  senses  well 
controlled,  moderate  in  his  food,  faithful  and  strong,  him 
Mara  will  certainly  not  overthrow,  any  more  than  the  wind 
throws  down  a  rocky  mountain. 

He  who  wishes  to  put  on  the  yellow  dress  without  having 

"5 


Ii6  THE  DHAMMAPADA 

cleansed  himself  from  sin,  who  disregards  also  temperance  and 
truth,  is  unworthy  of  the  yellow  dress. 

But  he  who  has  cleansed  himself  from  sin,  is  well  grounded 
in  all  virtues,  and  endowed  also  with  temperance  and  truth : 
he  is  indeed  worthy  of  the  yellow  dress. 

They  who  imagine  truth  in  untruth,  and  see  untruth  in  truth, 
never  arrive  at  truth,  but  follow  vain  desires. 

They  who  know  truth  in  truth,  and  untruth  in  untruth,  arrive 
at  truth,  and  follow  true  desires. 

As  rain  breaks  through  an  ill-thatched  house,  passion  will 
break  through  an  unreflecting  mind. 

As  rain  does  not  break  through  a  well-thatched  house,  pas- 
sion will  not  break  through  a  well-reflecting  mind. 

The  evil-doer  mourns  in  this  world,  and  he  mourns  in  the 
next;  he  mourns  in  both.  He  mourns  and  suffers  when  he 
sees  the  evil  result  of  his  own  work. 

The  virtuous  man  delights  in  this  world,  and  he  delights  in 
the  next ;  he  delights  in  both.  He  delights  and  rejoices,  when 
he  sees  the  purity  of  his  own  work. 

The  evil-doer  suffers  in  this  world,  and  he  suffers  in  the 
next ;  he  suffers  in  both.  He  suffers  when  he  thinks  of  the  evil 
he  has  done ;  he  suffers  more  when  going  on  the  evil  path. 

The  virtuous  man  is  happy  in  this  world,  and  he  is  happy  in 
the  next ;  he  is  happy  in  both.  He  is  happy  when  he  thinks 
of  the  good  he  has  done ;  he  is  still  more  happy  when  going  on 
the  good  path. 

The  thoughtless  man,  even  if  he  can  recite  a  large  portion 
of  the  law,  but  is  not  a  doer  of  it,  has  no  share  in  the  priesthood, 
but  is  like  a  cow-herd  counting  the  cows  of  others. 

The  follower  of  the  law,  even  if  he  can  recite  only  a  small 
portion  of  the  law,  but,  having  forsaken  passion  and  hatred  and 
foolishness,  possesses  true  knowledge  and  serenity  of  mind,  he, 
caring  for  nothing  in  this  world  or  that  to  come,  has  indeed  a 
share  in  the  priesthood. 


THE   DHAMMAPADA  117 

CHAPTER    II 

ON  EARNESTNESS 

EARNESTNESS  is  the  path  of  immortality  (Nirvana), 
thoughtlessness  the  path  of  death.  Those  who  are  in 
earnest  do  not  die,  those  who  are  thoughtless  are  as  if 
dead  already. 

Having  understood  this  clearly,  those  who  are  advanced  in 
earnestness  delight  in  earnestness,  and  rejoice  in  the  knowl- 
edge of  the  elect. 

These  wise  people,  meditative,  steady,  always  possessed  of 
strong  powers,  attain  to  Nirvana,  the  highest  happiness. 

If  an  earnest  person  has  roused  himself,  if  he  is  not  forgetful, 
if  his  deeds  are  pure,  if  he  acts  with  consideration,  if  he  re- 
strains himself,  and  lives  according  to  law — then  his  glory  will 
increase. 

By  rousing  himself,  by  earnestness,  by  restraint  and  control, 
the  wise  man  may  make  for  himself  an  island  which  no  flood 
can  overwhelm. 

Fools  follow  after  vanity.  The  wise  man  keeps  earnestness 
as  his  best  jewel. 

Follow  not  after  vanity,  nor  after  the  enjoyment  of  love  and 
lust !  He  who  is  earnest  and  meditative,  obtains  ample  joy. 

When  the  learned  man  drives  away  vanity  by  earnestness, 
he,  the  wise,  climbing  the  terraced  heights  of  wisdom,  looks 
down  upon  the  fools :  free  from  sorrow  he  looks  upon  the  sor- 
rowing crowd,  as  one  that  stands  on  a  mountain  looks  down 
upon  them  that  stand  upon  the  plain. 

Earnest  among  the  thoughtless,  awake  among  the  sleepers, 
the  wise  man  advances  like  a  racer,  leaving  behind  the  hack. 

By  earnestness  did  Maghavan  (Indra)  rise  to  the  lordship  of 
the  gods.  People  praise  earnestness;  thoughtlessness  is  al- 
ways blamed. 

A  Bhikshu  (mendicant)  who  delights  in  earnestness,  who 
looks  with  fear  on  thoughtlessness,  moves  about  like  fire,  burn- 
ing all  his  fetters,  small  or  large. 

A  Bhikshu  (mendicant)  who  delights  in  reflection,  who  looks 
with  fear  on  thoughtlessness,  cannot  fall  away  from  his  perfect 
state — he  is  close  upon  Nirvana. 


n8  THE  DHAMMAPADA 

CHAPTER  III 

THOUGHT 

AS  a  fletcher  makes  straight  his  arrow,  a  wise  man  makes 
straight  his  trembling  and  unsteady  thought,  which  is 
difficult  to  guard,  difficult  to  hold  back. 

As  a  fish  taken  from  his  watery  home  and  thrown  on  the  dry 
ground,  our  thought  trembles  all  over  in  order  to  escape  the 
dominion  of  Mara,  the  tempter. 

It  is  good  to  tame  the  mind,  which  is  difficult  to  hold  in  and 
flighty,  rushing  wherever  it  listeth ;  a  tamed  mind  brings  happi- 
ness. 

Let  the  wise  man  guard  his  thoughts,  for  they  are  difficult 
to  perceive,  very  artful,  and  they  rush  wherever  they  list: 
thoughts  well  guarded  bring  happiness. 

Those  who  bridle  their  mind  which  travels  far,  moves  about 
alone,  is  without  a  body,  and  hides  in  the  chamber  of  the  heart, 
will  be  free  from  the  bonds  of  Mara,  the  tempter. 

If  a  man's  faith  is  unsteady,  if  he  does  not  know  the  true  law, 
if  his  peace  of  mind  is  troubled,  his  knowledge  will  never  be 
perfect. 

If  a  man's  thoughts  are  not  dissipated,  if  his  mind  is  not  per- 
plexed, if  he  has  ceased  to  think  of  good  or  evil,  then  there  is 
no  fear  for  him  while  he  is  watchful. 

Knowing  that  this  body  is  fragile  like  a  jar,  and  making  his 
thought  firm  like  a  fortress,  one  should  attack  Mara,  the  tempt- 
er, with  the  weapon  of  knowledge,  one  should  watch  him  when 
conquered,  and  should  never  rest. 

Before  long,  alas !  this  body  will  lie  on  the  earth,  despised, 
without  understanding,  like  a  useless  log. 

Whatever  a  hater  may  do  to  a  hater,  or  an  enemy  to  an 
enemy,  a  wrongly-directed  mind  will  do  him  greater  mischief. 

Not  a  mother,  not  a  father,  will  do  so  much,  nor  any  other 
relatives ;  a  well-directed  mind  will  do  us  greater  service. 


THE  DHAMMAPADA  119 

CHAPTER  IV 

FLOWERS 

WHO  shall  overcome  this  earth,  and  the  world  of  Yama, 
the  lord  of  the  departed,  and  the  world  of  the  gods  ? 
Who  shall  find  out  the  plainly  shown  path  of  virtue, 
as  a  clever  man  finds  the  right  flower? 

The  disciple  will  overcome  the  earth,  and  the  world  of  Yama, 
and  the  world  of  the  gods.  The  disciple  will  find  out  the  plain- 
ly shown  path  of  virtue,  as  a  clever  man  finds  the  right  flower. 

He  who  knows  that  this  body  is  like  froth,  and  has  learnt 
that  it  is  as  unsubstantial  as  a  mirage,  will  break  the  flower- 
pointed  arrow  of  Mara,  and  never  see  the  king  of  death. 

Death  carries  off  a  man  who  is  gathering  flowers,  and  whose 
mind  is  distracted,  as  a  flood  carries  off  a  sleeping  village. 

Death  subdues  a  man  who  is  gathering  flowers,  and  whose 
mind  is  distracted,  before  he  is  satiated  in  his  pleasures. 

As  the  bee  collects  nectar  and  departs  without  injuring  the 
flower,  or  its  color  or  scent,  so  let  a  sage  dwell  in  his  village. 

Not  the  perversities  of  others,  not  their  sins  of  commission 
or  omission,  but  his  own  misdeeds  and  negligences  should  a 
sage  take  notice  of. 

Like  a  beautiful  flower,  full  of  color,  but  without  scent,  are 
the  fine  but  fruitless  words  of  him  who  does  not  act  accord- 
ingly. 

But,  like  a  beautiful  flower,  full  of  color  and  full  of  scent,  are 
the  fine  and  fruitful  words  of  him  who  acts  accordingly. 

As  many  kinds  of  wreaths  can  be  made  from  a  heap  of 
flowers,  so  many  good  things  may  be  achieved  by  a  mortal 
when  once  he  is  born. 

The  scent  of  flowers  does  not  travel  against  the  wind,  nor 
that  of  sandal-wood,  or  of  Tagara  and  Mallika  flowers;  but 
the  odor  of  good  people  travels  even  against  the  wind ;  a  good 
man  pervades  every  place. 

Sandal-wood  or  Tagara,  a  lotus-flower,  or  a  Vassiki,  among 
these  sorts  of  perfumes,  the  perfume  of  virtue  is  unsurpassed. 

Mean  is  the  scent  that  comes  from  Tagara  and  sandal-wood ; 


120  THE  DHAMMAPADA 

the  perfume  of  those  who  possess  virtue  rises  up  to  the  gods 
as  the  highest. 

Of  the  people  who  possess  these  virtues,  who  live  without 
thoughtlessness,  and  who  are  emancipated  through  true 
knowledge,  Mara,  the  tempter,  never  finds  the  way. 

As  on  a  heap  of  rubbish  cast  upon  the  highway  the  lily  will 
grow  full  of  sweet  perfume  and  delight,  thus  among  those  who 
are  mere  rubbish  the  disciple  of  the  truly  enlightened  Buddha 
shines  forth  by  his  knowledge  above  the  blinded  worldling. 


CHAPTER  V 

THE  FOOL 

LONG  is  the  night  to  him  who  is  awake ;  long  is  a  mile  to 
him  who  is  tired ;  long  is  life  to  the  foolish  who  do  not 
know  the  true  law. 

If  a  traveller  does  not  meet  with  one  who  is  his  better,  or  his 
equal,  let  him  firmly  keep  to  his  solitary  journey ;  there  is  no 
companionship  with  a  fool. 

"  These  sons  belong  to  me,  and  this  wealth  belongs  to  me," 
with  such  thoughts  a  fool  is  tormented.  He  himself  does  not 
belong  to  himself;  how  much  less  sons  and  wealth? 

The  fool  who  knows  his  foolishness,  is  wise  at  least  so  far. 
But  a  fool  who  thinks  himself  wise,  he  is  called  a  fool  indeed. 

If  a  fool  be  associated  with  a  wise  man  even  all  his  life,  he 
will  perceive  the  truth  as  little  as  a  spoon  perceives  the  taste 
of  soup. 

If  an  intelligent  man  be  associated  for  one  minute  only  with 
a  wise  man,  he  will  soon  perceive  the  truth,  as  the  tongue  per- 
ceives the  taste  of  soup. 

Fools  of  poor  understanding  have  themselves  for  their  great- 
est enemies,  for  they  do  evil  deeds  which  bear  bitter  fruits. 

That  deed  is  not  well  done  of  which  a  man  must  repent,  and 
the  reward  of  which  he  receives  crying  and  with  a  tearful  face. 

No,  that  deed  is  well  done  of  which  a  man  does  not  repent, 
and  the  reward  of  which  he  receives  gladly  and  cheerfully. 

As  long  as  the  evil  deed  done  does  not  bear  fruit,  the  fool 


THE  DHAMMAPADA  121 

thinks  it  is  like  honey ;  but  when  it  ripens,  then  the  fool  suffers 
grief. 

Let  a  fool  month  after  month  eat  his  food  (like  an  ascetic) 
with  the  tip  of  a  blade  of  Kusa-grass,  yet  is  he  not  worth  the 
sixteenth  particle  of  those  who  have  well  weighed  the  law. 

An  evil  deed,  like  newly-drawn  milk,  does  not  turn  sud- 
denly; smouldering,  like  fire  covered  by  ashes,  it  follows  the 
fool. 

And  when  the  evil  deed,  after  it  has  become  known,  turns 
to  sorrow  for  the  fool,  then  it  destroys  his  bright  lot,  nay,  it 
cleaves  his  head. 

Let  the  fool  wish  for  a  false  reputation,  for  precedence 
among  the  Bhikshus,  for  lordship  in  the  convents,  for  worship 
among  other  people ! 

"  May  both  the  layman  and  he  who  has  left  the  world  think 
that  this  is  done  by  me ;  may  they  be  subject  to  me  in  every- 
thing which  is  to  be  done  or  is  not  to  be  done,"  thus  is  the  mind 
of  the  fool,  and  his  desire  and  pride  increase. 

"  One  is  the  road  that  leads  to  wealth,  another  the  road  that 
leads  to  Nirvana  " — if  the  Bhikshu,  the  disciple  of  Buddha,  has 
learnt  this,  he  will  not  yearn  for  honor,  he  will  strive  after 
separation  from  the  world. 


CHAPTER  VI 

THE  WISE  MAN 

IF  you  see  a  man  who  shows  you  what  is  to  be  avoided,  who 
administers  reproofs,  and  is  intelligent,  follow  that  wise 
man  as  you  would  one  who  tells  of  hidden  treasures ;  it 
will  be  better,  not  worse,  for  him  who  follows  him. 

Let  him  admonish,  let  him  teach,  let  him  forbid  what  is  im- 
proper ! — he  will  be  beloved  of  the  good,  by  the  bad  he  will  be 
hated. 

Do  not  have  evil-doers  for  friends,  do  not  have  low  people 
for  friends:  have  virtuous  people  for  friends,  have  for  friends 
the  best  of  men. 

He  who  drinks  in  the  law  lives  happily  with  a  serene  mind : 
the  sage  rejoices  always  in  the  law,  as  preached  by  the  elect. 


12*  THE   DHAMMAPADA 

Well-makers  lead  the  water  wherever  they  like ;  fletchers 
bend  the  arrow ;  carpenters  bend  a  log  of  wood ;  wise  people 
fashion  themselves. 

As  a  solid  rock  is  not  shaken  by  the  wind,  wise  people  falter 
not  amidst  blame  and  praise. 

Wise  people,  after  they  have  listened  to  the  laws,  become 
serene,  like  a  deep,  smooth,  and  still  lake. 

Good  men  indeed  walk  warily  under  all  circumstances ;  good 
men  speak  not  out  of  a  desire  for  sensual  gratification; 
whether  touched  by  happiness  or  sorrow  wise  people  never 
appear  elated  or  depressed. 

If,  whether  for  his  own  sake,  or  for  the  sake  of  others,  a  man 
wishes  neither  for  a  son,  nor  for  wealth,  nor  for  lordship,  and  if 
he  does  not  wish  for  his  own  success  by  unfair  means,  then  he 
is  good,  wise,  and  virtuous. 

Few  are  there  among  men  who  arrive  at  the  other  shore  (be- 
come Arhats);  the  other  people  here  run  up  and  down  the 
shore. 

But  those  who,  when  the  law  has  been  well  preached  to 
them,  follow  the  law,  will  pass  over  the  dominion  of  death, 
however  difficult  to  cross. 

A  wise  man  should  leave  the  dark  state  of  ordinary  life,  and 
follow  the  bright  state  of  the  Bhikshu.  After  going  from  his 
home  to  a  homeless  state,  he  should  in  his  retirement  look  for 
enjoyment  where  enjoyment  seemed  difficult.  Leaving  all 
pleasures  behind,  and  calling  nothing  his  own,  the  wise  man 
should  purge  himself  from  all  the  troubles  of  the  mind. 

Those  whose  mind  is  well  grounded  in  the  seven  elements 
of  knowledge,  who  without  clinging  to  anything,  rejoice  in 
freedom  from  attachment,  whose  appetites  have  been  con- 
quered, and  who  are  full  of  light,  they  are  free  even  in  this 
world. 


THE   DHAMMAPADA  123 


CHAPTER  VII 

THE   VENERABLE 

THERE  is  no  suffering  for  him  who  has  finished  his  jour- 
ney, and  abandoned  grief,  who  has  freed  himself  on  all 
sides,  and  thrown  off  all  fetters. 

They  exert  themselves  with  their  thoughts  well-collected, 
they  do  not  tarry  in  their  abode ;  like  swans  who  have  left  their 
lake,  they  leave  their  house  and  home. 

Men  who  have  no  riches,  who  live  on  recognized  food,  who 
have  perceived  void  and  unconditioned  freedom  (Nirvana), 
their  path  is  difficult  to  understand,  like  that  of  birds  in  the  air. 

He  whose  appetites  are  stilled,  who  is  not  absorbed  in  enjoy- 
ment, who  has  perceived  void  and  unconditioned  freedom 
(Nirvana),  his  path  is  difficult  to  understand,  like  that  of  birds 
in  the  air. 

The  gods  even  envy  him  whose  senses,  like  horses  well 
broken  in  by  the  driver,  have  been  subdued,  who  is  free  from 
pride,  and  free  from  appetites ;  such  a  one  who  does  his  duty 
is  tolerant  like  the  earth,  or  like  a  threshold ;  he  is  like  a  lake 
without  mud;  no  new  births  are  in  store  for  him. 

His  thought  is  quiet,  quiet  are  his  word  and  deed,  when  he 
has  obtained  freedom  by  true  knowledge,  when  he  has  thus 
become  a  quiet  man. 

The  man  who  is  free  from  credulity,  but  knows  the  uncre- 
ated, who  has  cut  all  ties,  removed  all  temptations,  renounced 
all  desires,  he  is  the  greatest  of  men. 

In  a  hamlet  or  in  a  forest,  on  sea  or  on  dry  land,  wherever 
venerable  persons  (Arahanta)  dwell,  that  place  is  delightful. 

Forests  are  delightful;  where  the  world  finds  no  delight, 
there  the  passionless  will  find  delight,  for  they  look  not  for 
pleasures. 


124  THE  DHAMMAPADA 


CHAPTER  VIII 

THE  THOUSANDS 

EVEN  though  a  speech  be  a  thousand  (of  words),  but 
made  up  of  senseless  words,  one  word  of  sense  is  bet- 
ter, which  if  a  man  hears,  he  becomes  quiet. 

Even  though  a  Gatha  (poem)  be  a  thousand  (of  words),  but 
made  up  of  senseless  words,  one  word  of  a  Gatha  is  better, 
which  if  a  man  hears,  be  becomes  quiet. 

Though  a  man  recite  a  hundred  Gathas  made  up  of  senseless 
words,  one  word  of  the  law  is  better,  which  if  a  man  hears,  he 
becomes  quiet. 

If  one  man  conquer  in  battle  a  thousand  times  a  thousand 
men,  and  if  another  conquer  himself,  he  is  the  greatest  of  con- 
querors. 

One's  own  self  conquered  is  better  than  all  other  people ; 
not  even  a  god,  a  Gandharva,  not  Mara  (with  Brahman)  could 
change  into  defeat  the  victory  of  a  man  who  has  vanquished 
himself,  and  always  lives  under  restraint. 

If  a  man  for  a  hundred  years  sacrifice  month  by  month  with 
a  thousand,  and  if  he  but  for  one  moment  pay  homage  to  a  man 
whose  soul  is  grounded  in  true  knowledge,  better  is  that  hom- 
age than  a  sacrifice  for  a  hundred  years. 

If  a  man  for  a  hundred  years  worship  Agni  (fire)  in  the  for- 
est, and  if  he  but  for  one  moment  pay  homage  to  a  man  whose 
soul  is  grounded  in  true  knowledge,  better  is  that  homage  than 
sacrifice  for  a  hundred  years. 

Whatever  a  man  sacrifice  in  this  world  as  an  offering  or  as 
an  oblation  for  a  whole  year  in  order  to  gain  merit,  the  whole 
of  it  is  not  worth  a  quarter  a  farthing ;  reverence  shown  to  the 
righteous  is  better. 

He  who  always  greets  and  constantly  reveres  the  aged,  four 
things  will  increase  to  him :  life,  beauty,  happiness,  power. 

But  he  who  lives  a  hundred  years,  vicious  and  unrestrained, 
a  life  of  one  day  is  better  if  a  man  is  virtuous  and  reflecting. 

And  he  who  lives  a  hundred  years,  ignorant  and  un- 
restrained, a  life  of  one  day  is  better  if  a  man  is  wise  and 
reflecting. 


THE  DHAMMAPADA  125 

And  he  who  lives  a  hundred  years,  idle  and  weak,  a  life  of 
one  day  is  better  if  a  man  has  attained  firm  strength. 

And  he  who  lives  a  hundred  years,  not  seeing  beginning  and 
end,  a  life  of  one  day  is  better  if  a  man  sees  beginning  and 
end. 

And  he  who  lives  a  hundred  years,  not  seeing  the  immortal 
place,  a  life  of  one  day  is  better  if  a  man  sees  the  immortal 
place. 

And  he  who  lives  a  hundred  years,  not  seeing  the  highest 
law,  a  life  of  one  day  is  better  if  a  man  sees  the  highest  law. 


CHAPTER  IX 

EVIL 

A  MAN  should  hasten  towards  the  good,  and  should  keep 
his  thought  away  from  evil ;  if  a  man  does  what  is  good 
slothfully,  his  mind  delights  in  evil. 

If  a  man  commits  a  sin,  let  him  not  do  it  again ;  let  him  not 
delight  in  sin :  the  accumulation  of  evil  is  painful. 

If  a  man  does  what  is  good,  let  him  do  it  again ;  let  him  de- 
light in  it :  the  accumulation  of  good  is  delightful. 

Even  an  evil-doer  sees  happiness  so  long  as  his  evil  deed 
does  not  ripen;  but  when  his  evil  deed  ripens,  then  does  the 
evil-doer  see  evil. 

Even  a  good  man  sees  evil  days  so  long  as  his  good  deed 
does  not  ripen ;  but  when  his  good  deed  ripens,  then  does  the 
good  man  see  good  things. 

Let  no  man  think  lightly  of  evil,  saying  in  his  heart,  It  will 
not  come  nigh  unto  me.  Even  by  the  falling  of  water-drops 
a  water-pot  is  filled ;  the  fool  becomes  full  of  evil,  even  if  he 
gather  it  little  by  little. 

Let  no  man  think  lightly  of  good,  saying  in  his  heart,  It  will 
not  come  nigh  unto  me.  Even  by  the  falling  of  water-drops 
a  water-pot  is  filled ;  the  wise  man  becomes  full  of  good,  even 
if  he  gather  it  little  by  little. 

Let  a  man  avoid  evil  deeds,  as  a  merchant,  if  he  has  few  com- 
panions and  carries  much  wealth,  avoids  a  dangerous  road ;  as 
a  man  who  loves  life  avoids  poison. 


126  THE  DHAMMAPADA 

He  who  has  no  wound  on  his  hand,  may  touch  poison  with 
his  hand ;  poison  does  not  affect  one  who  has  no  wound ;  nor 
is  there  evil  for  one  who  does  not  commit  evil. 

If  a  man  offend  a  harmless,  pure,  and  innocent  person,  the 
evil  falls  back  upon  that  fool,  like  light  dust  thrown  up  against 
the  wind. 

Some  people  are  born  again;  evil-doers  go  to  hell;  right- 
eous people  go  to  heaven ;  those  who  are  free  from  all  Worldly 
desires  attain  Nirvana. 

Not  in  the  sky,  not  in  the  midst  of  the  sea,  not  if  we  enter 
into  the  clefts  of  the  mountains,  is  there  known  a  spot  in  the 
whole  world  where  a  man  might  be  freed  from  an  evil  deed. 

Not  in  the  sky,  not  in  the  midst  of  the  sea,  not  if  we  enter 
into  the  clefts  of  the  mountains,  is  there  known  a  spot  in  the 
whole  world  where  death  could  not  overcome  the  mortal. 


CHAPTER  X 

PUNISHMENT 

ALL  men  tremble  at  punishment,  all  men  fear  death ;  re- 
member that  you  are  like  unto  them,  and  do  not  kill, 
nor  cause  slaughter. 

All  men  tremble  at  punishment,  all  men  love  life ;  remember 
that  thou  art  like  unto  them,  and  do  not  kill,  nor  cause  slaugh- 
ter. 

He  who,  seeking  his  own  happiness,  punishes  or  kills  beings 
who  also  long  for  happiness,  will  not  find  happiness  after  death. 

He  who,  seeking  his  own  happiness,  does  not  punish  or  kill 
beings  who  also  long  for  happiness,  will  find  happiness  after 
death. 

Do  not  speak  harshly  to  anyone;  those  who  are  spoken  to 
will  answer  thee  in  the  same  way.  Angry  speech  is  painful : 
blows  for  blows  will  touch  thee. 

If,  like  a  shattered  metal  plate  (gong),  thou  utter  nothing, 
then  thou  hast  reached  Nirvana ;  anger  is  not  known  to  thee. 

As  a  cow-herd  with  his  staff  drives  his  cows  into  the  stable, 
so  do  Age  and  Death  drive  the  life  of  men. 


THE  DHAMMAPADA  127 

A  fool  does  not  know  when  he  commits  his  evil  deeds :  but 
the  wicked  man  burns  by  his  own  deeds,  as  if  burnt  by  fire. 

He  who  inflicts  pain  on  innocent  and  harmless  persons,  will 
soon  come  to  one  of  these  ten  states : — 

He  will  have  cruel  suffering,  loss,  injury  of  the  body,  heavy 
affliction,  or  loss  of  mind. 

A  misfortune  coming  from  the  king,  or  a  fearful  accusa- 
tion, or  loss  of  relations,  or  destruction  of  treasures. 

Lightning-fire  will  burn  his  houses;  and  when  his  body  is 
destroyed,  the  fool  will  go  to  hell. 

Not  nakedness,  not  platted  hair,  not  dirt,  not  fasting,  or 
lying  on  the  earth,  not  rubbing  with  dust,  not  sitting  motion- 
less, can  purify  a  mortal  who  has  not  overcome  desires. 

He  who,  though  dressed  in  fine  apparel,  exercises  tranquil- 
lity, is  quiet,  subdued,  restrained,  chaste,  and  has  ceased  to  find 
fault  with  all  other  beings,  he  indeed  is  a  Brahmana,  an  ascetic 
(Sramana),  a  friar  (Bhikshu). 

Is  there  in  this  world  any  man  so  restrained  by  shame  that 
he  does  not  provoke  reproof,  as  a  noble  horse  the  whip  ? 

Like  a  noble  horse  when  touched  by  the  whip,  be  ye 
strenuous  and  eager,  and  by  faith,  by  virtue,  by  energy,  by 
meditation,  by  discernment  of  the  law,  you  will  overcome 
this  great  pain,  perfect  in  knowledge  and  in  behavior,  and 
never  forgetful. 

Well-makers  lead  the  water  wherever  they  like;  fletchers 
bend  the  arrow ;  carpenters  bend  a  log  of  wood ;  good  people 
fashion  themselves. 


ia8  THE  DHAMMAPADA 

CHAPTER  XI 

OLD   AGE 

HOW  is  there  laughter,  how  is  there  joy,  as  this  world  is 
always  burning?  Do  you  not  seek  a  light,  ye  who 
are  surrounded  by  darkness? 

Look  at  this  dressed-up  lump,  covered  with  wounds,  joined 
together,  sickly,  full  of  many  schemes,  but  which  has  no 
strength,  no  hold ! 

This  body  is  wasted,  full  of  sickness,  and  frail ;  this  heap  of 
corruption  breaks  to  pieces,  life  indeed  ends  in  death. 

After  one  has  looked  at  those  gray  bones,  thrown  away  like 
gourds  in  the  autumn,  what  pleasure  is  there  left  in  life ! 

After  a  stronghold  has  been  made  of  the  bones,  it  is  covered 
with  flesh  and  blood,  and  there  dwell  in  it  old  age  and  death, 
pride  and  deceit. 

The  brilliant  chariots  of  kings  are  destroyed,  the  body  also 
approaches  destruction,  but  the  virtue  of  good  people  never 
approaches  destruction — thus  do  the  good  say  to  the  good. 

A  man  who  has  learnt  little,  grows  old  like  an  ox ;  his  flesh 
grows,  but  his  knowledge  does  not  grow. 

Looking  for  the  maker  of  this  tabernacle,  I  have  run  through 
a  course  of  many  births,  not  finding  him ;  and  painful  is  birth 
again  and  again.  But  now,  maker  of  the  tabernacle,  thou  hast 
been  seen ;  thou  shalt  not  make  up  this  tabernacle  again.  All 
thy  rafters  are  broken,  thy  ridge-pole  is  sundered ;  the  mind, 
approaching  the  Eternal  (Visankhara,  Nirvana),  has  attained 
to  the  extinction  of  all  desires. 

Men  who  have  not  observed  proper  discipline,  and  have  not 
gained  wealth  in  their  youth,  perish  like  old  herons  in  a  lake 
without  fish. 

Men  who  have  not  observed  proper  discipline,  and  have  not 
gained  wealth  in  their  youth,  lie,  like  broken  bows,  sighing 
after  the  past. 


THE   DHAMMAPADA  129 

CHAPTER  XII 

SELF 

IF  a  man  hold  himself  dear,  let  him  watch  himself  carefully ; 
during  one  at  least  out  of  the  three  watches  a  wise  man 
should  be  watchful. 

Let  each  man  direct  himself  first  to  what  is  proper,  then  let 
him  teach  others ;  thus  a  wise  man  will  not  suffer. 

If  a  man  make  himself  as  he  teaches  others  to  be,  then,  being 
himself  well  subdued,  he  may  subdue  others;  for  one's  own 
self  is  difficult  to  subdue. 

Self  is  the  lord  of  self,  who  else  could  be  the  lord?  With 
self  well  subdued,  a  man  finds  a  lord  such  as  few  can  find. 

The  evil  done  by  one's  self,  self-forgotten,  self-bred,  crushes 
the  foolish,  as  a  diamond  breaks  even  a  precious  stone. 

He  whose  wickedness  is  very  great  brings  himself  down  to 
that  state  where  his  enemy  wishes  him  to  be,  as  a  creeper  does 
with  the  tree  which  it  surrounds. 

Bad  deeds,  and  deeds  hurtful  to  ourselves,  are  easy  to  do ; 
what  is  beneficial  and  good,  that  is  very  difficult  to  do. 

The  foolish  man  who  scorns  the  rule  of  the  venerable  (Ar- 
hat),  of  the  elect  (Ariya),  of  the  virtuous,  and  follows  a  false 
doctrine,  he  bears  fruit  to  his  own  destruction,  like  the  fruits  of 
the  Katthaka  reed. 

By  one's  self  the  evil  is  done,  by  one's  self  one  suffers ;  by 
one's  self  evil  is  left  undone,  by  one's  self  one  is  purified.  The 
pure  and  the  impure  stand  and  fall  by  themselves,  no  one  can 
purify  another. 

Let  no  one  forget  his  own  duty  for  the  sake  of  another's, 
however  great ;  let  a  man,  after  he  has  discerned  his  own  duty, 
be  always  attentive  to  his  duty. 


I3o  THE  DHAMMAPADA 


CHAPTER    XIII 

THE  WORLD 

DO  not  follow  the  evil  law !  Do  not  live  on  in  thought- 
lessness! Do  not  follow  false  doctrine!  Be  not  a 
friend  of  the  world. 

Rouse  thyself!  do  not  be  idle!  Follow  the  law  of  virtue! 
The  virtuous  rest  in  bliss  in  this  world  and  in  the  next. 

Follow  the  law  of  virtue;  do  not  follow  that  of  sin.  The 
virtuous  rest  in  bliss  in  this  world  and  in  the  next. 

Look  upon  the  world  as  you  would  on  a  bubble,  look  upon  it 
as  you  would  on  a  mirage :  the  king  of  death  does  not  see  him 
who  thus  looks  down  upon  the  world. 

Come,  look  at  this  world,  glittering  like  a  royal  chariot ;  the 
foolish  are  immersed  in  it,  but  the  wise  do  not  touch  it. 

He  who  formerly  was  reckless  and  afterwards  became  sober 
brightens  up  this  world,  like  the  moon  when  freed  from  clouds. 

He  whose  evil  deeds  are  covered  by  good  deeds,  brightens 
up  this  world,  like  the  moon  when  freed  from  clouds. 

This  world  is  dark,  few  only  can  see  here ;  a  few  only  go  to 
heaven,  like  birds  escaped  from  the  net. 

The  swans  go  on  the  path  of  the  sun,  they  go  miraculously 
through  the  ether ;  the  wise  are  led  out  of  this  world,  when  they 
have  conquered  Mara  and  his  train. 

If  a  man  has  transgressed  the  one  law,  and  speaks  lies,  and 
scoffs  at  another  world,  there  is  no  evil  he  will  not  do. 

The  uncharitable  do  not  go  to  the  world  of  the  gods ;  fools 
only  do  not  praise  liberality ;  a  wise  man  rejoices  in  liberality, 
and  through  it  becomes  blessed  in  the  other  world. 

Better  than  sovereignty  over  the  earth,  better  than  going  to 
heaven,  better  than  lordship  over  all  worlds,  is  the  reward  of 
Sotapatti,  the  first  step  in  holiness. 


THE   DHAMMAPADA  131 


CHAPTER  XIV 

THE  BUDDHA— THE  AWAKENED 

HE  whose  conquest  cannot  be  conquered  again,  into 
whose  conquest  no  one  in  this  world  enters,  by  what 
track  can  you  lead  him,  the  Awakened,  the  Omnisci- 
ent, the  trackless? 

He  whom  no  desire  with  its  snares  and  poisons  can  lead 
astray,  by  what  track  can  you  lead  him,  the  Awakened,  the 
Omniscient,  the  trackless? 

Even  the  gods  envy  those  who  are  awakened  and  not  for- 
getful, who  are  given  to  meditation,  who  are  wise,  and  who 
delight  in  the  repose  of  retirement  from  the  world. 

Difficult  to  obtain  is  the  conception  of  men,  difficult  is  the 
life  of  mortals,  difficult  is  the  hearing  of  the  True  Law,  difficult 
is  the  birth  of  the  Awakened  (the  attainment  of  Buddhahood). 

Not  to  commit  any  sin,  to  do  good,  and  to  purify  one's  mind, 
that  is  the  teaching  of  all  the  Awakened. 

The  Awakened  call  patience  the  highest  penance,  long-suf- 
fering the  highest  Nirvana ;  for  he  is  not  an  anchorite  (Pravra- 
gita)  who  strikes  others,  he  is  not  an  ascetic  (Sramana)  who 
insults  others. 

Not  to  blame,  not  to  strike,  to  live  restrained  under  the  law, 
to  be  moderate  in  eating,  to  sleep  and  sit  alone,  and  to  dwell 
on  the  highest  thoughts — this  is  the  teaching  of  the  Awak- 
ened. 

There  is  no  satisfying  lusts,  even  by  a  shower  of  gold  pieces ; 
he  who  knows  that  lusts  have  a  short  taste  and  cause  pain,  he 
is  wise;  even  in  heavenly  pleasures  he  finds  no  satisfaction, 
the  disciple  who  is  fully  awakened  delights  only  in  the  de- 
struction of  all  desires. 

Men,  driven  by  fear,  go  to  many  a  refuge,  to  mountains  and 
forests,  to  groves  and  sacred  trees. 

But  that  is  not  a  safe  refuge,  that  is  not  the  best  refuge ;  a 
man  is  not  delivered  from  all  pains  after  having  gone  to  that 
refuge. 


132 


THE  DHAMMAPADA 


He  who  takes  refuge  with  Buddha,  the  Law,  and  the 
Church ;  he  who,  with  clear  understanding,  sees  the  four  holy 
truths:  pain,  the  origin  of  pain,  the  destruction  of  pain,  and 
the  eightfold  holy  way  that  leads  to  the  quieting  of  pain; — 
that  is  the  safe  refuge,  that  is  the  best  refuge;  having  gone 
to  that  refuge,  a  man  is  delivered  from  all  pain. 

A  supernatural  person  (a  Buddha)  is  not  easily  found:  he 
is  not  born  everywhere.  Wherever  such  a  sage  is  born,  that 
race  prospers. 

Happy  is  the  arising  of  the  Awakened,  happy  is  the  teaching 
of  the  True  Law,  happy  is  peace  in  the  church,  happy  is  the 
devotion  of  those  who  are  at  peace. 

He  who  pays  homage  to  those  who  deserve  homage, 
whether  the  awakened  (Buddha)  or  their  disciples,  those  who 
have  overcome  the  host  of  evils,  and  crossed  the  flood  of  sor- 
row, he  who  pays  homage  to  such  as  have  found  deliverance 
and  know  no  fear,  his  merit  can  never  be  measured  by  anyone. 


CHAPTER  XV 

HAPPINESS 

WE  live  happily  indeed,  not  hating  those  who  hate  us ! 
among  men  who  hate  us  we  dwell  free  from  hatred ! 
We  live  happily  indeed,  free  from  ailments  among 
the  ailing!  among  men  who  are  ailing  let  us  dwell  free  from 
ailments ! 

We  live  happily  indeed,  free  from  greed  among  the  greedy ! 
among  men  who  are  greedy  let  us  dwell  free  from  greed ! 

We  live  happily  indeed,  though  we  call  nothing  our  own ! 
We  shall  be  like  the  bright  gods,  feeding  on  happiness ! 

Victory  breeds  hatred,  for  the  conquered  is  unhappy.  He 
who  has  given  up  both  victory  and  defeat,  he,  the  contented,  is 
happy. 

There  is  no  fire  like  passion ;  there  is  no  losing  throw  like 
hatred ;  there  is  no  pain  like  this  body ;  there  is  no  happiness 
higher  than  rest. 


THE  DHAMMAPADA  133 

Hunger  is  the  worst  of  diseases,  the  elements  of  the  body  the 
greatest  evil ;  if  one  knows  this  truly,  that  is  Nirvana,  the  high- 
est happiness. 

Health  is  the  greatest  of  gifts,  contentedness  the  best  riches ; 
trust  is  the  best  of  relationships,  Nirvana  the  highest  happi- 
ness. 

He  who  has  tasted  the  sweetness  of  solitude  and  tranquillity, 
is  free  from  fear  and  free  from  sin,  while  he  tastes  the  sweetness 
of  drinking  in  the  law. 

The  sight  of  the  elect  (Ariya)  is  good,  to  live  with  them  is 
always  happiness ;  if  a  man  does  not  see  fools,  he  will  be  truly 
happy. 

He  who  walks  in  the  company  of  fools  suffers  a  long  way ; 
company  with  fools,  as  with  an  enemy,  is  always  painful ;  com- 
pany with  the  wise  is  pleasure,  like  meeting  with  kinsfolk. 

Therefore,  one  ought  to  follow  the  wise,  the  intelligent,  the 
learned,  the  much  enduring,  the  dutiful,  the  elect;  one  ought 
to  follow  such  a  good  and  wise  man,  as  the  moon  follows  the 
path  of  the  stars. 


CHAPTER  XVI 
PLEASURE 

HE  who  gives  himself  to  vanity,  and  does  not  give  himself 
to  meditation,  forgetting  the  real  aim  of  life  and 
grasping  at  pleasure,  will  in  time  envy  him  who  has 
exerted  himself  in  meditation. 

Let  no  man  ever  cling  to  what  is  pleasant,  or  to  what  is  un- 
pleasant. Not  to  see  what  is  pleasant  is  pain,  and  it  is  pain  to 
see  what  is  unpleasant. 

Let,  therefore,  no  man  love  anything ;  loss  of  the  beloved  is 
evil.  Those  who  love  nothing,  and  hate  nothing,  have  no  fet- 
ters. 

From  pleasure  comes  grief,  from  pleasure  comes  fear;  he 
who  is  free  from  pleasure  knows  neither  grief  nor  fear. 

From  affection  comes  grief,  from  affection  comes  fear;  he 
who  is  free  from  affection  knows  neither  grief  nor  fear. 

From  lust  comes  grief,  from  lust  comes  fear ;  he  who  is  free 
from  lust  knows  neither  grief  nor  fear. 


134 


THE  DHAMMAPADA 


From  love  comes  grief,  from  love  comes  fear ;  he  who  is  free 
from  love  knows  neither  grief  nor  fear. 

From  greed  comes  grief,  from  greed  comes  fear ;  he  who  is 
free  from  greed  knows  neither  grief  nor  fear. 

He  who  possesses  virtue  and  intelligence,  who  is  just,  speaks 
the  truth,  and  does  what  is  his  own  business,  him  the  world 
will  hold  dear. 

He  in  whom  a  desire  for  the  Ineffable  (Nirvana)  has  sprung 
up,  who  in  his  mind  is  satisfied,  and  whose  thoughts  are  not 
bewildered  by  love,  he  is  called  urdhvamsrotas  (carried  up- 
wards by  the  stream). 

Kinsmen,  friends,  and  lovers  salute  a  man  who  has  been  long 
away,  and  returns  safe  from  afar. 

In  like  manner  his  good  works  receive  him  who  has  done 
good,  and  has  gone  from  this  world  to  the  other ; — as  kinsmen 
receive  a  friend  on  his  return. 


CHAPTER  XVII 

ANGER 

LET  a  man  leave  anger,  let  him  forsake  pride,  let  him  over- 
come all  bondage !  No  sufferings  befall  the  man  who 
is  not  attached  to  name  and  form,  and  who  calls  nothing 
his  own. 

He  who  holds  back  rising  anger  like  a  rolling  chariot,  him 
I  call  a  real  driver ;  other  people  are  but  holding  the  reins. 

Let  a  man  overcome  anger  by  love,  let  him  overcome  evil  by 
good ;  let  him  overcome  the  greedy  by  liberality,  the  liar  by 
truth ! 

Speak  the  truth,  do  not  yield  to  anger ;  give,  if  thou  art  asked 
for  little ;  by  these  three  steps  thou  wilt  go  near  the  gods. 

The  sages  who  injure  nobody,  and  who  always  control  their 
body,  they  will  go  to  the  unchangeable  place  (Nirvana),  where, 
if  they  have  gone,  they  will  suffer  no  more. 

Those  who  are  ever  watchful,  who  study  day  and  night, 
and  who  strive  after  Nirvana,  their  passions  will  come  to  an 
end. 


THE   DHAMMAPADA 


135 


This  is  an  old  saying,  O  Atula,  this  is  not  as  if  of  to-day  : 
"  They  blame  him  who  sits  silent,  they  blame  him  who  speaks 
much,  they  also  blame  him  who  says  little ;  there  is  no  one  on 
earth  who  is  not  blamed." 

There  never  was,  there  never  will  be,  nor  is  there  now,  a  man 
who  is  always  blamed,  or  a  man  who  is  always  praised. 

But  he  whom  those  who  discriminate  praise  continually  day 
after  day,  as  without  blemish,  wise,  rich  in  knowledge  and  vir- 
tue, who  would  dare  to  blame  him,  like  a  coin  made  of  gold 
from  the  Gambu  river?  Even  the  gods  praise  him,  he  is 
praised  even  by  Brahman. 

Beware  of  bodily  anger,  and  control  thy  body !  Leave  the 
sins  of  the  body,  and  with  thy  body  practise  virtue ! 

Beware  of  the  anger  of  the  tongue,  and  control  thy  tongue ! 
Leave  the  sins  of  the  tongue,  and  practise  virtue  with  thy 
tongue ! 

Beware  of  the  anger  of  the  mind,  and  control  thy  mind! 
Leave  the  sins  of  the  mind,  and  practise  virtue  with  thy  mind ! 

The  wise  who  control  their  body,  who  control  their  tongue, 
the  wise  who  control  their  mind,  are  indeed  well  controlled. 


CHAPTER   XVIII 

IMPURITY 

THOU  art  now  like  a  sear  leaf,  the  messengers  of  death 
(Yama)  have  come  near  to  thee ;  thou  standest  at  the 
door  of  thy  departure,  and  thou  hast  no  provision  for 
thy  journey. 

Make  thyself  an  island,  work  hard,  be  wise !  When  thy  im- 
purities are  blown  away,  and  thou  art  free  from  guilt,  thou  wilt 
enter  into  the  heavenly  world  of  the  elect  (Ariya). 

Thy  life  has  come  to  an  end,  thou  art  come  near  to  death 
(Yama),  there  is  no  resting-place  for  thee  on  the  road,  and  thou 
hast  no  provision  for  thy  journey. 

Make  thyself  an  island,  work  hard,  be  wise !  When  thy  im- 
purities are  blown  away,  and  thou  art  free  from  guilt,  thou  wilt 
not  enter  again  into  birth  and  decay. 

Let  a  wise  man  blow  off  the  impurities  of  himself,  as  a  smith 


136  THE  DHAMMAPADA 

blows  off  the  impurities  of  silver,  one  by  one,  little  by  little, 
and  from  time  to  time. 

As  the  impurity  which  springs  from  the  iron,  when  it  springs 
from  it,  destroys  it;  thus  do  a  transgressor's  own  works  lead 
him  to  the  evil  path. 

The  taint  of  prayers  is  non-repetition ;  the  taint  of  houses, 
non-repair;  the  taint  of  complexion  is  sloth;  the  taint  of  a 
watchman,  thoughtlessness. 

Bad  conduct  is  the  taint  of  woman,  niggardliness  the  taint  of 
a  benefactor ;  tainted  are  all  evil  ways,  in  this  world  and  in  the 
next. 

But  there  is  a  taint  worse  than  all  taints — ignorance  is  the 
greatest  taint.  O  mendicants!  throw  off  that  taint,  and  be- 
come taintless! 

Life  is  easy  to  live  for  a  man  who  is  without  shame :  a  crow 
hero,  a  mischief-maker,  an  insulting,  bold,  and  wretched  fel- 
low. 

But  life  is  hard  to  live  for  a  modest  man,  who  always  looks 
for  what  is  pure,  who  is  disinterested,  quiet,  spotless,  and  in- 
telligent. 

He  who  destroys  life,  who  speaks  untruth,  who  in  the  world 
takes  what  is  not  given  him,  who  goes  to  another  man's  wife ; 
and  the  man  who  gives  himself  to  drinking  intoxicating  liquors, 
he,  even  in  this  world,  digs  up  his  own  root. 

O  man,  know  this,  that  the  unrestrained  are  in  a  bad  state ; 
take  care  that  greediness  and  vice  do  not  bring  thee  to  grief  for 
a  long  time ! 

The  world  gives  according  to  their  faith  or  according  to 
their  pleasure:  if  a  man  frets  about  the  food  and  the  drink 
given  to  others,  he  will  find  no  rest  either  by  day  or  by  night. 

He  in  whom  that  feeling  is  destroyed,  and  taken  out  with 
the  very  root,  finds  rest  by  day  and  by  night. 

There  is  no  fire  like  passion,  there  is  no  shark  like  hatred, 
there  is  no  snare  like  folly,  there  is  no  torrent  like  greed. 

The  fault  of  others  is  easily  perceived,  but  that  of  one's  self  is 
difficult  to  perceive ;  a  man  winnows  his  neighbor's  faults  like 
chaff,  but  his  own  fault  he  hides,  as  a  cheat  hides  the  bad  die 
from  the  player. 

If  a  man  looks  after  the  faults  of  others,  and  is  always  in- 
clined to  be  offended,  his  own  passions  will  grow,  and  he  is  far 
from  the  destruction  of  passions. 


THE  DHAMMAPADA 


137 


There  is  no  path  through  the  air,  a  man  is  not  a  Samana  out- 
wardly. The  world  delights  in  vanity,  the  Tathagatas  (the 
Buddhas)  are  free  from  vanity. 

There  is  no  path  through  the  air,  a  man  is  not  a  Samana  out- 
wardly. No  creatures  are  eternal ;  but  the  awakened  (Buddha) 
are  never  shaken. 


CHAPTER  XIX 

THE  JUST 

A  MAN  is  not  just  if  he  carries  a  matter  by  violence ;  no, 
he  who  distinguishes  both  right  and  wrong,  who  is 
learned  and  guides  others,  not  by  violence,  but  by  the 
same  law,  being  a  guardian  of  the  law  and  intelligent,  he  is 
called  just. 

A  man  is  not  learned  because  he  talks  much ;  he  who  is  pa- 
tient, free  from  hatred  and  fear,  he  is  called  learned. 

A  man  is  not  a  supporter  of  the  law  because  he  talks  much ; 
even  if  a  man  has  learnt  little,  but  sees  the  law  bodily,  he  is  a 
supporter  of  the  law,  a  man  who  never  neglects  the  law. 

A  man  is  not  an  elder  because  his  head  is  gray ;  his  age  may 
be  ripe,  but  he  is  called  "  Old-in-vain." 

He  in  whom  there  is  truth,  virtue,  pity,  restraint,  modera- 
tion, he  who  is  free  from  impurity  and  is  wise,  he  is  called  an 
elder. 

An  envious,  stingy,  dishonest  man  does  not  become  respect- 
able by  means  of  much  talking  only,  or  by  the  beauty  of  his 
complexion. 

He  in  whom  all  this  is  destroyed,  and  taken  out  with  the 
very  root,  he,  when  freed  from  hatred,  is  called  respectable. 

Not  by  tonsure  does  an  undisciplined  man  who  speaks  false- 
hood become  a  Samana ;  can  a  man  be  a  Samana  who  is  still 
held  captive  by  desire  and  greediness  ? 

He  who  always  quiets  the  evil,  whether  small  or  large,  he  is 
called  a  Samana  (a  quiet  man),  because  he  has  quieted  all  evil. 

A  man  is  not  a  mendicant  (Bhikshu)  simply  because  he  asks 
others  for  alms;  he  who  adopts  the  whole  law  is  a  Bhikshu, 
not  he  who  only  begs. 


138  THE  DHAMMAPADA 

He  who  is  above  good  and  evil,  who  is  chaste,  who  with  care 
passes  through  the  world,  he  indeed  is  called  a  Bhikshu. 

A  man  is  not  a  Muni  because  he  observes  silence  if  he  is 
foolish  and  ignorant;  but  the  wise  who,  as  with  the  balance, 
chooses  the  good  and  avoids  evil,  he  is  a  Muni,  and  is  a  Muni 
thereby;  he  who  in  this  world  weighs  both  sides  is  called  a 
Muni. 

A  man  is  not  an  elect  (Ariya)  because  he  injures  living  crea- 
tures; because  he  has  pity  on  all  living  creatures,  therefore  is 
a  man  called  Ariya. 

Not  only  by  discipline  and  vows,  not  only  by  much  learning, 
not  by  entering  into  a  trance,  not  by  sleeping  alone,  do  I  earn 
the  happiness  of  release  which  no  worldling  can  know.  O 
Bhikshu,  he  who  has  obtained  the  extinction  of  desires  has 
obtained  confidence. 


CHAPTER  XX 

THE  WAY 

THE  best  of  ways  is  the  eightfold ;  the  best  of  truths  the 
four  words;  the  best  of  virtues  passionlessness ;  the 
best  of  men  he  who  has  eyes  to  see. 

This  is  the  way,  there  is  no  other  that  leads  to  the  purifying 
of  intelligence.  Go  on  this  path!  This  is  the  confusion  of 
Mara,  the  tempter. 

If  you  go  on  this  way,  you  will  make  an  end  of  pain !  The 
way  preached  by  me,  when  I  had  understood  the  removal  of 
the  thorns  in  the  flesh. 

You  yourself  must  make  an  effort.  The  Tathagatas  (Bud- 
dhas)  are  only  preachers.  The  thoughtful  who  enter  the  way 
are  freed  from  the  bondage  of  Mara. 

"  All  created  things  perish,"  he  who  knows  and  sees  this 
becomes  passive  in  pain ;  this  is  the  way  to  purity. 

"  All  created  things  are  grief  and  pain,"  he  who  knows  and 
sees  this  becomes  passive  in  pain ;  this  is  the  way  that  leads  to 
purity. 

"  All  forms  are  unreal,"  he  who  knows  and  sees  this  be- 
comes passive  in  pain ;  this  is  the  way  that  leads  to  purity. 


THE  DHAMMAPADA  139 

He  who  does  not  rouse  himself  when  it  is  time  to  rise,  who, 
though  young  and  strong,  is  full  of  sloth,  whose  will  and 
thought  are  weak,  that  lazy  and  idle  man  never  finds  the  way  to 
knowledge. 

Watching  his  speech,  well  restrained  in  mind,  let  a  man 
never  commit  any  wrong  with  his  body !  Let  a  man  but  keep 
these  three  roads  of  action  clear,  and  he  will  achieve  the  way 
which  is  taught  by  the  wise. 

Through  zeal  knowledge  is  gained,  through  lack  of  zeal 
knowledge  is  lost ;  let  a  man  who  knows  this  double  path  of 
gain  and  loss  thus  place  himself  that  knowledge  may  grow. 

Cut  down  the  whole  forest  of  desires,  not  a  tree  only !  Dan- 
ger comes  out  of  the  forest  of  desires.  When  you  have  cut 
down  both  the  forest  of  desires  and  its  undergrowth,  then, 
Bhikshus,  you  will  be  rid  of  the  forest  and  of  desires ! 

So  long  as  the  desire  of  man  towards  women,  even  the  small- 
est, is  not  destroyed,  so  long  is  his  mind  in  bondage,  as  the 
calf  that  drinks  milk  is  to  its  mother. 

Cut  out  the  love  of  self,  like  an  autumn  lotus,  with  thy  hand ! 
Cherish  the  road  of  peace.  Nirvana  has  been  shown  by  Su- 
gata  (Buddha). 

"  Here  I  shall  dwell  in  the  rain,  here  in  winter  and  summer," 
thus  the  fool  meditates,  and  does  not  think  of  death. 

Death  comes  and  carries  off  that  man,  honored  for  his  chil- 
dren and  flocks,  his  mind  distracted,  as  a  flood  carries  off  a 
sleeping  village. 

Sons  are  no  help,  nor  a  father,  nor  relations ;  there  is  no  help 
from  kinsfolk  for  one  whom  death  has  seized. 

A  wise  and  well-behaved  man  who  knows  the  meaning  of 
this  should  quickly  clear  the  way  that  leads  to  Nirvana. 


140  THE  DHAMMAPADA 

CHAPTER  XXI 

MISCELLANEOUS 

IF  by  leaving  a  small  pleasure  one  sees  a  great  pleasure,  let 
a  wise  man  leave  the  small  pleasure,  and  look  to  the 
great. 

He  who,  by  causing  pain  to  others,  wishes  to  obtain  pleasure 
for  himself,  he,  entangled  in  the  bonds  of  hatred,  will  never  be 
free  from  hatred. 

What  ought  to  be  done  is  neglected,  what  ought  not  to  be 
done  is  done ;  the  desires  of  unruly,  thoughtless  people  are  al- 
ways increasing. 

But  they  whose  whole  watchfulness  is  always  directed  to 
their  body,  who  do  not  follow  what  ought  not  to  be  done,  and 
who  steadfastly  do  what  ought  to  be  done,  the  desires  of  such 
watchful  and  wise  people  will  come  to  an  end. 

A  true  Brahmana  goes  scathless,  though  he  have  killed 
father  and  mother,  and  two  valiant  kings,  though  he  has  de- 
stroyed a  kingdom  with  all  its  subjects. 

A  true  Brahmana  goes  scathless,  though  he  have  killed 
father  and  mother,  and  two  holy  kings,  and  an  eminent  man 
besides. 

The  disciples  of  Gotama  (Buddha)  are  always  well  awake, 
and  their  thoughts  day  and  night  are  always  set  on  Buddha. 

The  disciples  of  Gotama  are  always  well  awake,  and  their 
thoughts  day  and  night  are  always  set  on  the  law. 

The  disciples  of  Gotama  are  always  well  awake,  and  their 
thoughts  day  and  night  are  always  set  on  the  church. 

The  disciples  of  Gotama  are  always  well  awake,  and  their 
thoughts  day  and  night  are  always  set  on  their  body. 

The  disciples  of  Gotama  are  always  well  awake,  and  their 
mind  day  and  night  always  delights  in  compassion. 

The  disciples  of  Gotama  are  always  well  awake,  and  their 
mind  day  and  night  always  delights  in  meditation. 

It  is  hard  to  leave  the  world  to  become  a  friar,  it  is  hard  to 
enjoy  the  world ;  hard  is  the  monastery,  painful  are  the  houses ; 
painful  it  is  to  dwell  with  equals  to  share  everything  in  com- 
mon, and  the  itinerant  mendicant  is  beset  with  pain.  Therefore 


THE   DHAMMAPADA  141 

let  no  man  be  an  itinerant  mendicant,  and  he  will  not  be  beset 
with  pain. 

A  man  full  of  faith,  if  endowed  with  virtue  and  glory,  is  re- 
spected, whatever  place  he  may  choose. 

Good  people  shine  from  afar,  like  the  snowy  mountains ;  bad 
people  are  not  seen,  like  arrows  shot  by  night. 

Sitting  alone,  lying  down  alone,  walking  alone  without  ceas- 
ing, and  alone  subduing  himself,  let  a  man  be  happy  near  the 
edge  of  a  forest. 


CHAPTER  XXII 

THE  DOWNWARD  COURSE 

HE  who  says  what  is  not  goes  to  hell ;  he  also  who,  hav- 
ing done  a  thing,  says  I  have  not  done  it.  After 
death  both  are  equal:  they  are  men  with  evil  deeds 
in  the  next  world. 

Many  men  whose  shoulders  are  covered  with  the  yellow 
gown  are  ill-conditioned  and  unrestrained ;  such  evil-doers  by 
their  evil  deeds  go  to  hell. 

Better  it  would  be  to  swallow  a  heated  iron  ball,  like  flaring 
fire,  than  that  a  bad  unrestrained  fellow  should  live  on  the 
charity  of  the  land. 

Four  things  does  a  reckless  man  gain  who  covets  his  neigh- 
bor's wife — demerit,  an  uncomfortable  bed,  thirdly,  punish- 
ment, and  lastly,  hell. 

There  is  demerit,  and  the  evil  way  to  hell :  there  is  the  short 
pleasure  of  the  frightened  in  the  arms  of  the  frightened,  and  the 
king  imposes  heavy  punishment ;  therefore  let  no  man  think  of 
his  neighbor's  wife. 

As  a  grass-blade,  if  badly  grasped,  cuts  the  arm,  badly-prac- 
tised asceticism  leads  to  hell. 

An  act  carelessly  performed,  a  broken  vow,  and  hesitating 
obedience  to  discipline  (Brahma-kariyam),  all  these  bring  no 
great  reward. 

If  anything  is  to  be  done,  let  a  man  do  it,  let  him  attack  it 
vigorously !  A  careless  pilgrim  only  scatters  the  dust  of  his 
passions  more  widely. 


I42  THE  DHAMMAPADA 

An  evil  deed  is  better  left  undone,  for  a  man  repents  of  it 
afterwards ;  a  good  deed  is  better  done,  for  having  done  it,  one 
does  not  repent. 

Like  a  well-guarded  frontier  fort,  with  defences  within  and 
without,  so  let  a  man  guard  himself.  Not  a  moment  should 
escape,  for  they  who  allow  the  right  moment  to  pass,  suffer 
pain  when  they  are  in  hell. 

They  who  are  ashamed  of  what  they  ought  not  to  be 
ashamed  of,  and  are  not  ashamed  of  what  they  ought  to  be 
ashamed  of,  such  men,  embracing  false  doctrines,  enter  the  evil 
path. 

They  who  fear  when  they  ought  not  to  fear,  and  fear  not 
when  they  ought  to  fear,  such  men,  embracing  false  doctrines, 
enter  the  evil  path. 

They  who  see  sin  where  there  is  no  sin,  and  see  no  sin  where 
there  is  sin,  such  men,  embracing  false  doctrines,  enter  the  evil 
path. 

They  who  see  sin  where  there  is  sin,  and  no  sin  where  there 
is  no  sin,  such  men,  embracing  the  true  doctrine,  enter  the 
good  path. 


CHAPTER  XXIII 

THE   ELEPHANT 

SILENTLY  I  endured  abuse  as  the  elephant  in  battle 
endures  the  arrow  sent  from  the  bow :  for  the  world  is 
ill-natured. 

They  lead  a  tamed  elephant  to  battle,  the  king  mounts  a 
tamed  elephant;  the  tamed  is  the  best  among  men,  he  who 
silently  endures  abuse. 

Mules  are  good,  if  tamed,  and  noble  Sindhu  horses,  and  ele- 
phants with  large  tusks ;  but  he  who  tames  himself  is  better 
still. 

For  with  these  animals  does  no  man  reach  the  untrodden 
country  (Nirvana),  where  a  tamed  man  goes  on  a  tamed  ani- 
mal— on  his  own  well-tamed  self. 

The  elephant  called  Dhanapalaka,  his  temples  running  with 
pungent  sap,  and  who  is  difficult  to  hold,  does  not  eat  a  morsel 
when  bound ;  the  elephant  longs  for  the  elephant  grove. 


THE  DHAMMAPADA 


'43 


If  a  man  becomes  fat  and  a  great  eater,  if  he  is  sleepy  and 
rolls  himself  about,  that  fool,  like  a  hog  fed  on  grains,  is  born 
again  and  again. 

This  mind  of  mine  went  formerly  wandering  about  as  it 
liked,  as  it  listed,  as  it  pleased ;  but  I  shall  now  hold  it  in  thor- 
oughly, as  the  rider  who  holds  the  hook  holds  in  the  furious 
elephant. 

Be  not  thoughtless,  watch  your  thoughts!  Draw  yourself 
out  of  the  evil  way,  like  an  elephant  sunk  in  mud. 

If  a  man  find  a  prudent  companion  who  walks  with  him,  is 
wise,  and  lives  soberly,  he  may  walk  with  him,  overcoming  all 
dangers,  happy,  but  considerate. 

If  a  man  find  no  prudent  companion  who  walks  with  him, 
is  wise,  and  lives  soberly,  let  him  walk  alone,  like  a  king  who 
has  left  his  conquered  country  behind — like  an  elephant  in  the 
forest. 

It  is  better  to  live  alone:  there  is  no  companionship  with  a 
fool;  let  a  man  walk  alone,  let  him  commit  no  sin,  with  few 
wishes,  like  an  elephant  in  the  forest. 

If  the  occasion  arises,  friends  are  pleasant;  enjoyment  is 
pleasant,  whatever  be  the  cause ;  a  good  work  is  pleasant  in  the 
hour  of  death ;  the  giving  up  of  all  grief  is  pleasant. 

Pleasant  in  the  world  is  the  state  of  a  mother,  pleasant  the 
state  of  a  father,  pleasant  the  state  of  a  Samana,  pleasant  the 
state  of  a  Brahmana. 

Pleasant  is  virtue  lasting  to  old  age,  pleasant  is  a  faith  firmly 
rooted ;  pleasant  is  attainment  of  intelligence,  pleasant  is 
avoiding  of  sins. 


144  THE  DHAMMAPADA 

CHAPTER  XXIV 

THIRST 

THE  thirst  of  a  thoughtless  man  grows  like  a  creeper ;  he 
runs  from  life  to  life,  like  a  monkey  seeking  fruit  in  the 
forest. 

Whomsoever  this  fierce  poisonous  thirst  overcomes,  in  this 
world,  his  sufferings  increase  like  the  abounding  Birana  grass. 

But  from  him  who  overcomes  this  fierce  thirst,  difficult  to  be 
conquered  in  this  world,  sufferings  fall  off,  like  water-drops 
from  a  lotus  leaf. 

This  salutary  word  I  tell  you,  "  Do  ye,  as  many  as  are  here 
assembled,  dig  up  the  root  of  thirst,  as  he  who  wants  the  sweet- 
scented  Usira  root  must  dig  up  the  Birana  grass,  that  Mara,  the 
tempter,  may  not  crush  you  again  and  again,  as  the  stream 
crushes  the  reeds." 

As  a  tree,  even  though  it  has  been  cut  down,  is  firm  so  long 
as  its  root  is  safe,  and  grows  again,  thus,  unless  the  feeders  of 
thirst  are  destroyed,  this  pain  of  life  will  return  again  and 
again. 

He  whose  thirty-six  streams  are  strongly  flowing  in  the 
channels  of  pleasure,  the  waves — his  desires  which  are  set  on 
passion — will  carry  away  that  misguided  man. 

The  channels  run  everywhere,  the  creeper  of  passion  stands 
sprouting ;  if  you  see  the  creeper  springing  up,  cut  its  root  by 
means  of  knowledge. 

A  creature's  pleasures  are  extravagant  and  luxurious ;  given 
up  to  pleasure  and  deriving  happiness,  men  undergo  again 
and  again  birth  and  decay. 

Beset  with  lust,  men  run  about  like  a  snared  hare;  held  in 
fetters  and  bonds,  they  undergo  pain  for  a  long  time,  again  and 
again. 

Beset  with  lust,  men  run  about  like  a  snared  hare ;  let  there- 
fore the  mendicant  drive  out  thirst,  by  striving  after  passion- 
lessness  for  himself. 

He  who,  having  got  rid  of  the  forest  of  lust  (after  having 
reached  Nirvana),  gives  himself  over  to  forest-life  (to  lust), 
and  who,  when  free  from  the  forest  (from  lust),  runs  to  the 


THE   DHAMMAPADA 


145 


forest  (to  lust),  look  at  that  man!   though  free,  he  runs  into 
bondage. 

Wise  people  do  not  call  that  a  strong  fetter  which  is  made 
of  iron,  wood,  or  hemp;  passionately  strong  is  the  care  for 
precious  stones  and  rings,  for  sons  and  a  wife. 

That  fetter  wise  people  call  strong  which  drags  down,  yields, 
but  is  difficult  to  undo;  after  having  cut  this  at  last,  people 
leave  the  world,  free  from  cares,  and  leaving  the  pleasures  of 
love  behind. 

Those  who  are  slaves  to  passions,  run  down  the  stream  of 
desires,  as  a  spider  runs  down  the  web  which  he  has  made  him- 
self ;  when  they  have  cut  this,  at  last,  wise  people  go  onwards, 
free  from  cares,  leaving  all  pain  behind. 

Give  up  what  is  before,  give  up  what  is  behind,  give  up  what 
is  between,  when  thou  goest  to  the  other  shore  of  existence; 
if  thy  mind  is  altogether  free,  thou  wilt  not  again  enter  into 
birth  and  decay. 

If  a  man  is  tossed  about  by  doubts,  full  of  strong  passions, 
and  yearning  only  for  what  is  delightful,  his  thirst  will  grow 
more  and  more,  and  he  will  indeed  make  his  fetters  strong. 

If  a  man  delights  in  quieting  doubts,  and,  always  reflecting, 
dwells  on  what  is  not  delightful,  he  certainly  will  remove,  nay, 
he  will  cut  the  fetter  of  Mara. 

He  who  has  reached  the  consummation,  who  does  not  trem- 
ble, who  is  without  thirst  and  without  sin,  he  has  broken  all  the 
thorns  of  life :  this  will  be  his  last  body. 

He  who  is  without  thirst  and  without  affection,  who  under- 
stands the  words  and  their  interpretation,  who  knows  the  order 
of  letters  (those  which  are  before  and  which  are  after),  he  has 
received  his  last  body,  he  is  called  the  great  sage,  the  great 
man. 

"  I  have  conquered  all,  I  know  all,  in  all  conditions  of  life 
I  am  free  from  taint ;  I  have  left  all,  and  through  the  destruc- 
tion of  thirst  I  am  free ;  having  learnt  myself,  whom  should  I 
indicate  as  my  teacher?  " 

The  gift  of  the  law  exceeds  all  gifts ;  the  sweetness  of  the 
law  exceeds  all  sweetness ;  the  delight  in  the  law  exceeds  all 
delights ;  the  extinction  of  thirst  overcomes  all  pain. 

Riches  destroy  the  foolish,  if  they  look  not  for  the  other 
shore ;  the  foolish  by  his  thirst  for  riches  destroys  himself,  as 
if  he  were  destroying  others. 
VOL.  V.— 10 


M6  THE  DHAMMAPADA 

The  fields  are  damaged  by  weeds,  mankind  is  damaged  by 
passion :  therefore  a  gift  bestowed  on  the  passionless  brings 
great  reward. 

The  fields  are  damaged  by  weeds,  mankind  is  damaged  by 
hatred :  therefore  a  gift  bestowed  on  those  who  do  not  hate 
brings  great  reward. 

The  fields  are  damaged  by  weeds,  mankind  is  damaged  by 
vanity :  therefore  a  gift  bestowed  on  those  who  are  free  from 
vanity  brings  great  reward. 

The  fields  are  damaged  by  weeds,  mankind  is  damaged  by 
lust :  therefore  a  gift  bestowed  on  those  who  are  free  from  lust 
brings  great  reward. 


CHAPTER  XXV 

THE  BHIKSHU 

RESTRAINT  in  the  eye  is  good,  good  is  restraint  in  the 
ear,  in  the  nose  restraint  is  good,  good  is  restraint  in 
the  tongue. 

In  the  body  restraint  is  good,  good  is  restraint  in  speech, 
in  thought  restraint  is  good,  good  is  restraint  in  all  things.  A 
Bhikshu,  restrained  in  all  things,  is  freed  from  all  pain. 

He  who  controls  his  hand,  he  who  controls  his  feet,  he  who 
controls  his  speech,  he  who  is  well  controlled,  he  who  delights 
inwardly,  who  is  collected,  who  is  solitary  and  content,  him 
they  call  Bhikshu. 

The  Bhikshu  who  controls  his  mouth,  who  speaks  wisely  and 
calmly,  who  teaches  the  meaning  and  the  law,  his  word  is 
sweet. 

He  who  dwells  in  the  law,  delights  in  the  law,  meditates  on 
the  law,  recollects  the  law :  that  Bhikshu  will  never  fall  away 
from  the  true  law. 

Let  him  not  despise  what  he  has  received,  nor  ever  envy 
others:  a  mendicant  who  envies  others  does  not  obtain  peace 
of  mind. 

A  Bhikshu  who,  though  he  receives  little,  does  not  despise 
what  he  has  received,  even  the  gods  will  praise  him,  if  his  life 
is  pure,  and  if  he  is  not  slothful. 


THE  DHAMMAPADA  147 

He  who  never  identifies  himself  with  name  and  form,  and 
does  not  grieve  over  what  is  no  more,  he  indeed  is  called  a 
Bhikshu. 

The  Bhikshu  who  behaves  with  kindness,  who  is  happy  in 
the  doctrine  of  Buddha,  will  reach  the  quiet  place  (Nirvana), 
happiness  arising  from  the  cessation  of  natural  inclinations. 

O  Bhikshu,  empty  this  boat !  if  emptied,  it  will  go  quickly ; 
having  cut  off  passion  and  hatred,  thou  wilt  go  to  Nirvana. 

Cut  off  the  five  fetters,  leave  the  five,  rise  above  the  five.  A 
Bhikshu,  who  has  escaped  from  the  five  fetters,  he  is  called 
Oghatinna — "  saved  from  the  flood." 

Meditate,  O  Bhikshu,  and  be  not  heedless!  Do  not  direct 
thy  thought  to  what  gives  pleasure,  that  thou  mayest  not  for 
thy  heedlessness  have  to  swallow  the  iron  ball  in  hell,  and  that 
thou  mayest  not  cry  out  when  burning,  "  This  is  pain." 

Without  knowledge  there  is  no  meditation,  without  medita- 
tion there  is  no  knowledge :  he  who  has  knowledge  and  medita- 
tion is  near  unto  Nirvana. 

A  Bhikshu  who  has  entered  his  empty  house,  and  whose 
mind  is  tranquil,  feels  a  more  than  human  delight  when  he  sees 
the  law  clearly. 

As  soon  as  he  has  considered  the  origin  and  destruction  of 
the  elements  of  the  body,  he  finds  happiness  and  joy  which  be- 
long to  those  who  know  the  immortal  (Nirvana). 

And  this  is  the  beginning  here  for  a  wise  Bhikshu :  watch- 
fulness over  the  senses,  contentedness,  restraint  under  the  law ; 
keep  noble  friends  whose  life  is  pure,  and  who  are  not  slothful. 

Let  him  live  in  charity,  let  him  be  perfect  in  his  duties ;  then 
in  the  fulness  of  delight  he  will  make  an  end  of  suffering. 

As  the  Vassika  plant  sheds  its  withered  flowers,  men  should 
shed  passion  and  hatred,  O  ye  Bhikshus ! 

The  Bhikshu  whose  body  and  tongue  and  mind  are  quieted, 
who  is  collected,  and  has  rejected  the  baits  of  the  world,  he  is 
called  quiet. 

Rouse  thyself  by  thyself,  examine  thyself  by  thyself,  thus 
self-protected  and  attentive  wilt  thou  live  happily,  O  Bhikshu ! 

For  self  is  the  lord  of  self,  self  is  the  refuge  of  self ;  therefore 
curb  thyself  as  the  merchant  curbs  a  noble  horse. 

The  Bhikshu,  full  of  delight,  who  is  happy  in  the  doctrine 
of  Buddha  will  reach  the  quiet  place  (Nirvana),  happiness  con- 
sisting in  the  cessation  of  natural  inclinations. 


148  THE  DHAMMAPADA 

He  who,  even  as  a  young  Bhikshu,  applies  himself  to  the 
doctrine  of  Buddha,  brightens  up  this  world,  like  the  moon 
when  free  from  clouds. 


CHAPTER  XXVI 

THE   BRAHMANA 

STOP  the  stream  valiantly,  drive  away  the  desires,  O  Brah- 
mana!  When  you  have  understood  the  destruction  of 
all  that  was  made,  you  will  understand  that  which  was 
not  made. 

If  the  Brahmana  has  reached  the  other  shore  in  both  laws, 
in  restraint  and  contemplation,  all  bonds  vanish  from  him  who 
has  obtained  knowledge. 

He  for  whom  there  is  neither  the  hither  nor  the  further 
shore,  nor  both,  him,  the  fearless  and  unshackled,  I  call  indeed 
a  Brahmana. 

He  who  is  thoughtful,  blameless,  settled,  dutiful,  without 
passions,  and  who  has  attained  the  highest  end,  him  I  call  in- 
deed a  Brahmana. 

The  sun  is  bright  by  day,  the  moon  shines  by  night,  the  war- 
rior is  bright  in  his  armor,  the  Brahmana  is  bright  in  his  medi- 
tation;  but  Buddha,  the  Awakened,  is  bright  with  splendor 
day  and  night. 

Because  a  man  is  rid  of  evil,  therefore  he  is  called  Brahmana ; 
because  he  walks  quietly,  therefore  he  is  called  Samana;  be- 
cause he  has  sent  away  his  own  impurities,  therefore  he  is 
called  Pravragita  (Pabbagita,  a  pilgrim). 

No  one  should  attack  a  Brahmana,  but  no  Brahmana,  if  at- 
tacked, should  let  himself  fly  at  his  aggressor!  Woe  to  him 
who  strikes  a  Brahmana,  more  woe  to  him  who  flies  at  his  ag- 
gressor ! 

It  advantages  a  Brahmana  not  a  little  if  he  holds  his  mind 
back  from  the  pleasures  of  life ;  the  more  all  wish  to  injure  has 
vanished,  the  more  all  pain  will  cease. 

Him  I  call  indeed  a  Brahmana  who  does  not  offend  by  body, 
word,  or  thought,  and  is  controlled  on  these  three  points. 

He  from  whom  he  may  learn  the  law,  as  taught  by  the  Well- 


THE  DHAMMAPADA 


149 


awakened  (Buddha),  him  let  him  worship  assiduously,  as  the 
Brahmana  worships  the  sacrificial  fire. 

A  man  does  not  become  a  Brahmana  by  his  plaited  hair,  by 
his  family,  or  by  birth ;  in  whom  there  is  truth  and  righteous- 
ness, he  is  blessed,  he  is  a  Brahmana. 

What  is  the  use  of  plaited  hair,  O  fool !  what  of  the  raiment 
of  goat-skins  ?  Within  thee  there  is  ravening,  but  the  outside 
thou  makest  clean. 

The  man  who  wears  dirty  raiments,  who  is  emaciated  and 
covered  with  veins,  who  meditates  alone  in  the  forest,  him  I 
call  indeed  a  Brahmana. 

I  do  not  call  a  man  a  Brahmana  because  of  his  origin  or  of 
his  mother.  He  is  indeed  arrogant,  and  he  is  wealthy :  but  the 
poor,  who  is  free  from  all  attachments,  him  I  call  indeed  a 
Brahmana. 

Him  I  call  indeed  a  Brahmana  who,  after  cutting  all  fetters, 
never  trembles,  is  free  from  bonds  and  unshackled. 

Him  I  call  indeed  a  Brahmana  who,  after  cutting  the  strap 
and  the  thong,  the  rope  with  all  that  pertains  to  it,  has  de- 
stroyed all  obstacles,  and  is  awakened. 

Him  I  call  indeed  a  Brahmana  who,  though  he  has  commit- 
ted no  offence,  endures  reproach,  stripes,  and  bonds :  who  has 
endurance  for  his  force,  and  strength  for  his  army. 

Him  I  call  indeed  a  Brahmana  who  is  free  from  anger,  duti- 
ful, virtuous,  without  appetites,  who  is  subdued,  and  has  re- 
ceived his  last  body. 

Him  I  call  indeed  a  Brahmana  who  does  not  cling  to  sensual 
pleasures,  like  water  on  a  lotus  leaf,  like  a  mustard  seed  on  the 
point  of  a  needle. 

Him  I  call  indeed  a  Brahmana  who,  even  here,  knows  the 
end  of  his  own  suffering,  has  put  down  his  burden,  and  is  un- 
shackled. 

Him  I  call  indeed  a  Brahmana  whose  knowledge  is  deep, 
who  possesses  wisdom,  who  knows  the  right  way  and  the 
wrong,  and  has  attained  the  highest  end. 

Him  I  call  indeed  a  Brahmana  who  keeps  aloof  both  from 
laymen  and  from  mendicants,  who  frequents  no  houses,  and 
has  but  few  desires. 

Him  I  call  indeed  a  Brahmana  who  without  hurting  any 
creatures,  whether  feeble  or  strong,  does  not  kill  nor  cause 
slaughter. 


I5o  THE  DHAMMAPADA 

Him  I  call  indeed  a  Brahmana  who  is  tolerant  with  the  intol- 
erant, mild  with  the  violent,  and  free  from  greed  among  the 
greedy. 

Him  I  call  indeed  a  Brahmana  from  whom  anger  and  hatred, 
pride  and  hypocrisy  have  dropped  like  a  mustard  seed  from  the 
point  of  a  needle. 

Him  I  call  indeed  a  Brahmana  who  utters  true  speech,  in- 
structive and  free  from  harshness,  so  that  he  offend  no  one. 

Him  I  call  indeed  a  Brahmana  who  takes  nothing  in  the 
world  that  is  not  given  him,  be  it  long  or  short,  small  or  large, 
good  or  bad. 

Him  I  call  indeed  a  Brahmana  who  fosters  no  desires  for 
this  world  or  for  the  next,  has  no  inclinations,  and  is  un- 
shackled. 

Him  I  call  indeed  a  Brahmana  who  has  no  interests,  and 
when  he  has  understood  the  truth,  does  not  say  How,  how? 
and  who  has  reached  the  depth  of  the  Immortal. 

Him  I  call  indeed  a  Brahmana  who  in  this  world  has  risen 
above  both  ties,  good  and  evil,  who  is  free  from  grief,  from 
sin,  and  from  impurity. 

Him  I  call  indeed  a  Brahmana  who  is  bright  like  the  moon, 
pure,  serene,  undisturbed,  and  in  whom  all  gayety  is  extinct. 

Him  I  call  indeed  a  Brahmana  who  has  traversed  this  miry 
road,  the  impassable  world,  difficult  to  pass,  and  its  vanity,  who 
has  gone  through,  and  reached  the  other  shore,  is  thoughtful, 
steadfast,  free  from  doubts,  free  from  attachment,  and  content. 

Him  I  call  indeed  a  Brahmana  who  in  this  world,  having 
abandoned  all  desires,  travels  about  without  a  home,  and  in 
whom  all  concupiscence  is  extinct. 

Him  I  call  indeed  a  Brahmana  who,  having  abandoned  all 
longings,  travels  about  without  a  home,  and  in  whom  all  covet- 
ousness  is  extinct. 

Him  I  call  indeed  a  Brahmana  who,  after  leaving  all  bond- 
age to  men,  has  risen  above  all  bondage  to  the  gods,  and  is 
free  from  all  and  every  bondage. 

Him  I  call  indeed  a  Brahmana  who  has  left  what  gives  pleas- 
ure and  what  gives  pain,  who  is  cold,  and  free  from  all  germs 
of  renewed  life :  the  hero  who  has  conquered  all  the  worlds. 

Him  I  call  indeed  a  Brahmana  who  knows  the  destruction 
and  the  return  of  beings  everywhere,  who  is  free  from  bondage, 
welfaring  (Sugata),  and  awakened  (Buddha). 


THE  DHAMMAPADA 


'5' 


Him  I  call  indeed  a  Brahmana  whose  path  the  gods  do  not 
know,  nor  spirits  (Gandharvas),  nor  men,  whose  passions  are 
extinct,  and  who  is  an  Arhat. 

Him  I  call  indeed  a  Brahmana  who  calls  nothing  his  own, 
whether  it  be  before,  behind,  or  between ;  who  is  poor,  and  free 
from  the  love  of  the  world. 

Him  I  call  indeed  a  Brahmana,  the  manly,  the  noble,  the 
hero,  the  great  sage,  the  conqueror,  the  indifferent,  the  accom- 
plished, the  awakened. 

Him  I  call  indeed  a  Brahmana  who  knows  his  former  abodes, 
who  sees  heaven  and  hell,  has  reached  the  end  of  births,  is  per- 
fect in  knowledge,  a  sage,  and  whose  perfections  are  all  perfect. 


THE     UPANISHADS 

[Translation  by  F.  Max  Mutter] 


INTRODUCTION 

THE  "  Upanishads  "  are  reckoned  to  be  from  a  hundred 
and  fifty  to  a  hundred  and  seventy  in  number.  The  date 
of  the  earliest  of  them  is  about  B.C.  600;  that  is  an  age 
anterior  to  the  rise  of  Buddha.  They  consist  of  various  dis- 
quisitions on  the  nature  of  man,  the  Supreme  Being,  the 
human  soul,  and  immortality.  They  are  part  of  Sanscrit  Brah- 
manic  literature,  and  have  the  authority  of  revealed,  in  contra- 
distinction to  traditional  truth.  We  see  in  these  books  the 
struggle  of  the  human  mind  to  attain  to  a  knowledge  of  God 
and  the  destiny  of  man.  The  result  is  the  formulation  of  a 
definite  theosophy,  in  which  we  find  the  Brahman  in  his  medi- 
tation trusting  to  the  intuitions  of  his  own  spirit,  the  prompt- 
ings of  his  own  reason,  or  the  combinations  of  his  own  fancy, 
for  a  revelation  of  the  truth.  The  result  is  given  us  in  these 
wonderful  books.  We  call  them  wonderful,  because  the  un- 
aided mind  of  man  never  attained,  in  any  other  literature,  to  a 
profounder  insight  into  spiritual  things.  The  Western  reader 
may  find  in  an  "  Upanishad  "  many  things  that  seem  to  him  tri- 
fling and  absurd,  many  things  obscure  and  apparently  mean- 
ingless. It  is  very  easy  to  ridicule  this  kind  of  literature.  But 
as  a  matter  of  fact  these  ancient  writings  well  repay  study,  as 
the  most  astounding  productions  of  the  human  intellect.  In 
them  we  see  the  human  mind  wrestling  with  the  greatest 
thoughts  that  had  ever  yet  dawned  upon  it,  and  trying  to  grasp 
and  to  measure  the  mighty  vision  before  which  it  was  humbled 
to  the  dust.  The  seer,  in  order  to  communicate  to  the  world 
the  result  of  his  meditations,  seems  to  catch  at  every  symbol 
and  every  word  hallowed  by  familiar  usage,  in  order  to  set  out 
in  concrete  shape  the  color  and  dimensions  of  mystic  verities ; 
he  is  employing  an  old  language  for  the  expression  of  new 
truths ;  he  is  putting  new  wine  into  old  wine-skins,  which  burst 
and  the  wine  is  spilt ;  words  fail,  and  the  meaning  is  lost.  It  is 
not  lost,  however,  to  those  who  will  try  to  study  the  "  Upan- 

155 


156  THE  UPANISHADS 

ishads  "  from  within,  and  not  from  without :  who  will  try  to 
put  himself  in  the  attitude  of  those  earnest  and  patient  explorers 
who  brought  so  much  light  into  the  human  life  of  the  East,  and 
so  much  joy  and  tranquillity  to  the  perturbed  spirit  of  their 
fellow-men.  Those  who  thus  study  these  ancient  writings  will 
find  in  them  the  fundamental  principles  of  a  definite  theology, 
and,  more  wonderful  still,  the  beginnings  of  that  which  became 
afterwards  known  to  the  Greeks,  and  has  been  known  ever 
since,  as  metaphysics:  that  is,  scientific  transcendentalism. 
This  much  will  be  apparent  to  anyone  who  will  read  and  study 
the  "  Kaushitaki-Upanishad,"  which  is  one  of  the  most  won- 
derful of  the  religious  books  of  the  East.  Laying  aside  the 
doctrine  of  metempsychosis  and  the  idea  of  reincarnation, 
there  is  something  sublime  and  inspiring  in  the  imagery  with 
which  the  destiny  of  the  soul  after  death  is  described,  while  in 
the  metaphysical  subtlety  of  this  book  we  find  an  argument 
against  materialism  which  is  just  as  fresh  now  as  when  it  was 
first  stated. 

E.  W. 


THE    UPANISHADS 

KAUSHlTAKI  -  UPANISHAD 

THE    COUCH    OF    BRAHMAN 

KITRA  GANGYAYANI,  wishing  to  perform  a  sacrifice, 
chose  Aruni  Uddalaka,  to  be  his  chief  priest.  But 
Aruni  sent  his  son,  Svetaketu,  and  said :  "  Perform 
the  sacrifice  for  him."  When  Svetaketu  had  arrived,  Kitra 
asked  him :  "  Son  of  Gautama,  is  there  a  hidden  place  in  the 
world  where  you  are  able  to  place  me,  or  is  it  the  other  way, 
and  are  you  going  to  place  me  in  the  world  to  which  that  other 
way  leads  ?  "  * 

He  answered  and  said :  "  I  do  not  know  this.  But,  let  me 
ask  the  master."  Having  approached  his  father,  he  asked: 
"  Thus  has  Kitra  asked  me ;  how  shall  I  answer?  " 

Aruni  said :  "  I  also  do  not  know  this.  Only  after  having 
learnt  the  proper  portion  of  the  Veda  in  Kitra's  own  dwelling, 
shall  we  obtain  what  others  give  us,  i.e.,  knowledge.  Come, 
we  will  both  go." 

1  The  question  put  by  Kitra  to  Sveta-  from  smoke  and  night  to  the  dark  half 

ketu  is  very  obscure,  and  was  probably  of  the  moon.    Both  roads  therefore  meet 

from  the  first   intended   to   be   obscure  in    the    moon,    but    diverge    afterwards. 

in   its   very   wording.     Kitra   wished   to  While  the  northern  road  passes  by  the 

ask,    doubtless,    concerning    the    future  six  months  when  the  sun  moves  towards 

life.    That  future  life  is  reached  by  two  the  north,  through  the  sun,  moon,  and 

roads ;  one  leading  to  the  world  of  Brah-  the  lightning  to  the  world  of  Brahman, 

man    (the  conditioned),   beyond   which  the  southern  passes  by  the  six  months 

there  lies  one  other  stage  only,  repre-  when  the  sun  moves  towards  the  south, 

sented    by   knowledge   of,    and    identity  to  the  world  of  the  fathers,  the  ether, 

with   the  unconditioned   Brahman;    the  and   the   moon.     The   great    difference, 

other  leading  to  the  world  of  the  fathers,  however,  between  the  two  roads  is,  that 

and   from   thence,   after  the  reward   of  while  those  who  travel  on  the  former 

good  works  has  been  consumed,  back  do  not  return  again  to  a  new  life  on 

to  a  new  round  of  mundane  existence.  earth,  but  reach  in  the  end  a  true  knowl- 

There  is  a  third  road  for  creatures  which  edge    of    the    unconditioned    Brahman, 

live  and  die,  worms,  insects,  and  creep-  those  who  pass  on  to  the  world  of  the 

ing  things,  but  they  are  of  little  conse-  fathers  and  the  moon   return    to   earth 

quence.     Now  it  is  quite  clear  that  the  to  be  born  again  and  again.    The  specu- 

knowledge  which  King  Kitra  possesses,  lations    on    the    fate    of    the    soul    after 

and  which   Svetaketu  does  not  possess,  death  seem  to  have  been  peculiar  to  the 

is   that   of   the   two    roads   after   death,  royal  families  of  India,  while  the  Brah- 

sometimes    called    the    right    and    the  mans  dwelt  more  on  what  may  be  called 

left,  or  the  southern  and  northern  roads.  the  shorter  cut,   a  knowledge  of   Brah- 

The  northern  or  left  road,   called  also  man  as  the  true  Self.     To  know,  with 

the  path  of  the  Devas,  passes  on  from  them,  was  to  be,  and,  after  the  dissolu- 

light  and  day  to  the  bright  half  of  the  tion  of  the  body,  they  looked   forward 

moon ;  the  southern  or  right  road,  called  to  immediate  emancipation,  without  an; 

also  the  path  of  the  fathers,  passes  on  further  wanderings. 

157 


IS8  THE  UPANISHADS 

Having  said  this  he  took  fuel  in  his  hand,  like  a  pupil,  and 
approached  Kitra  Gangyayani,  saying :  "  May  I  come  near 
to  you?"  He  replied:  "You  are  worthy  of  Brahman,  O 
Gautama,  because  you  were  not  led  away  by  pride.  Come 
hither,  I  shall  make  you  know  clearly." 

And  Kitra  said :  "  All  who  depart  from  this  world  go  to 
the  moon.  In  the  former,  the  bright  half,  the  moon  delights 
in  their  spirits;  in  the  other,  the  dark  half,  the  moon  sends 
them  on  to  be  born  again.  Verily,  the  moon  is  the  door  of  the 
Svarga,  i.e.,  the  heavenly  world.  Now,  if  a  man  objects  to  the 
moon  and  is  not  satisfied  with  life  there,  the  moon  sets  him 
free.  But  if  a  man  does  not  object,  then  the  moon  sends  him 
down  as  rain  upon  this  earth.  And  according  to  his  deeds  and 
according  to  his  knowledge  he  is  born  again  here  as  a  worm, 
or  as  an  insect,  or  as  a  fish,  or  as  a  bird,  or  as  a  lion,  or  as  a 
boar,  or  as  a  serpent,  or  as  a  tiger,  or  as  a  man,  or  as  something 
else  in  different  places.  When  he  has  thus  returned  to  the 
earth,  someone,  a  sage,  asks :  '  Who  art  thou  ? '  And  he 
should  answer :  '  From  the  wise  moon,  who  orders  the  sea- 
sons, when  it  is  born  consisting  of  fifteen  parts,  from  the  moon 
who  is  the  home  of  our  ancestors,  the  seed  was  brought.  This 
seed,  even  me,  they,  the  gods,  mentioned  in  the  Pankagnividya, 
gathered  up  in  an  active  man,  and  through  an  active  man  they 
brought  me  to  a  mother.  Then  I,  growing  up  to  be  born,  a 
being  living  by  months,  whether  twelve  or  thirteen,  was  to- 
gether with  my  father,  who  also  lived  by  years  of  twelve  or  thir- 
teen months,  that  I  might  either  know  the  true  Brahman  or 
not  know  it.  Therefore,  O  ye  seasons,  grant  that  I  may  attain 
immortality,  i.e.,  knowledge  of  Brahman.  By  this  my  true 
saying,  by  this  my  toil,  beginning  with  the  dwelling  in  the 
moon  and  ending  with  my  birth  on  earth,  I  am  like  a  season, 
and  the  child  of  the  seasons.'  '  Who  art  thou  ?  '  the  sage  asks 
again.  '  I  am  thou,'  he  replies.  Then  he  sets  him  free  to  pro- 
ceed onward. 

"  He,  at  the  time  of  death,  having  reached  the  path  of  the 
gods,  comes  to  the  world  of  Agni,  or  fire,  to  the  world  of 
Vayu,  or  air,  to  the  world  of  Varuna,  to  the  world  of  Indra,  to 
the  world  of  Pragapati,  to  the  world  of  Brahman.  In  that 
world  there  is  the  lake  Ara,  the  moments  called  Yeshtiha,  the 
river  Vigara,  i.e.,  age-less,  the  tree  Ilya,  the  city  Salagya,  the 
palace  Aparagita,  i.e.,  unconquerable,  the  door-keepers  Indra 


THE  UPANISHADS  159 

and  Pragapati,  the  hall  of  Brahman,  called  Vibhu  (built  by 
vibhu,  egoism),  the  throne  Vikakshana,  i.e.,  perception,  the 
couch  Amitaugas  or  endless  splendor,  and  the  beloved  Manasi, 
i.e.,  mind,  and  her  image  Kakshushi,  the  eye,  who,  as  if  taking 
flowers,  are  weaving  the  worlds,  and  the  Apsaras,  the  Ambas, 
or  sacred  scriptures,  and  Ambayavis,  or  understanding,  and 
the  rivers  Ambayas  leading  to  the  knowledge  of  Brahman. 
To  this  world  he  who  knows  the  Paryanka-vidya  approaches. 
Brahman  says  to  him :  '  Run  towards  him,  servants,  with 
such  worship  as  is  due  to  myself.  He  has  reached  the  river 
Vigara,  the  age-less,  he  will  never  age.' 

"  Then  five  hundred  Apsaras  go  towards  him,  one  hundred 
with  garlands  in  their  hands,  one  hundred  with  ointments  in 
their  hands,  one  hundred  with  perfumes  in  their  hands,  one 
hundred  with  garments  in  their  hands,  one  hundred  with  fruit 
in  their  hands.  They  adorn  him  with  an  adornment  worthy  of 
Brahman,  and  when  thus  adorned  with  the  adornment  of 
Brahman,  the  knower  of  Brahman  moves  towards  Brahman. 
He  comes  to  the  lake  Ara,  and  he  crosses  it  by  the  mind,  while 
those  who  come  to  it  without  knowing  the  truth,  are  drowned. 
He  comes  to  the  moments  called  Yeshtiha,  they  flee  from  him. 
He  comes  to  the  river  Vigara,  and  crosses  it  by  the  mind  alone, 
and  there  shakes  off  his  good  and  evil  deeds.  His  beloved 
relatives  obtain  the  good,  his  unbeloved  relatives  the  evil  he 
has  done.  And  as  a  man,  driving  in  a  chariot,  might  look  at 
the  two  wheels  without  being  touched  by  them,  thus  he  will 
look  at  day  and  night,  thus  at  good  and  evil  deeds,  and  at  all 
pairs,  all  correlative  things,  such  as  light  and  darkness,  heat 
and  cold.  Being  freed  from  good  and  freed  from  evil,  he,  the 
knower  of  Brahman,  moves  towards  Brahman. 

"  He  approaches  the  tree  Ilya,  and  the  odor  of  Brahman 
reaches  him.  He  approaches  the  city  Salagya,  and  the  flavor 
of  Brahman  reaches  him.  He  approaches  the  palace  Apara- 
gita,  and  the  splendor  of  Brahman  reaches  him.  He  ap- 
proaches the  door-keepers  Indra  and  Pragapati,  and  they  run 
away  from  him.  He  approaches  the  hall  Vibhu,  and  the  glory 
of  Brahman  reaches  him  and  he  thinks,  '  I  am  Brahman/  He 
approaches  the  throne  Vikakshana.  The  Saman  verses,  Bri- 
had  and  Rathantara,  are  the  eastern  feet  of  that  throne;  the 
Saman  verses,  Syaita  and  Naudhasa,  its  western  feet;  the 
Saman  verses,  Vairupa  and  Vairaga,  its  sides  lengthways, 


160  THE  UPANISHADS 

south  and  north ;  the  Saman  verses,  Sakvara  and  Raivata,  its 
sides  crossways,  east  and  west.  That  throne  is  Pragna, 
knowledge,  for  by  knowledge,  self-knowledge,  he  sees  clearly. 
He  approaches  the  couch  Amitaugas.  That  is  Prana,  i.e., 
speech.  The  past  and  the  future  are  its  eastern  feet ;  prosper- 
ity and  earth  its  western  feet;  the  Saman  verses,  Brihad  and 
Rathantara,  are  the  two  sides  lengthways  of  the  couch,  south 
and  north ;  the  Saman  verses,  Bhadra  and  Yagnayagniya,  are 
its  cross-sides  at  the  head  and  feet,  east  and  west ;  the  Rik  and 
Saman  are  the  long  sheets,  east  and  west ;  the  Yagus  the  cross- 
sheets,  south  and  north;  the  moon-beam  the  cushion;  the 
Udgitha  the  white  coverlet;  prosperity  the  pillow.  On  this 
couch  sits  Brahman,  and  he  who  knows  himself  one  with  Brah- 
man, sitting  on  the  couch,  mounts  it  first  with  one  foot  only. 
Then  Brahman  says  to  him :  '  Who  art  thou  ? '  and  he  shall 
answer :  '  I  am  like  a  season,  and  the  child  of  the  seasons, 
sprung  from  the  womb  of  endless  space,  from  the  light,  from 
the  luminous  Brahman.  The  light,  the  origin  of  the  year, 
which  is  the  past,  which  is  the  present,  which  is  all  living 
things,  and  all  elements,  is  the  Self.  Thou  art  the  Self.  What 
thou  art,  that  am  I.'  Brahman  says  to  him :  '  Who  am  I  ?  ' 
He  shall  answer:  '  That  which  is,  the  true.'  Brahman  asks: 
'  What  is  the  true  ? '  He  says  to  him :  '  What  is  different 
from  the  gods  and  from  the  senses  that  is  Sat,  but  the  gods  and 
the  senses  are  Tyam.  Therefore,  by  that  name  Sattya,  or 
true,  is  called  all  this  whatever  there  is.  All  this  thou  art.' 
This  is  also  declared  by  a  verse :  '  This  great  Rishi,  whose 
belly  is  the  Yagus,  the  head  the  Saman,  the  form  the  Rik,  is  to 
be  known  as  being  imperishable,  as  being  Brahman.' 

"  Brahman  says  to  him :  '  How  dost  thou  obtain  my  male 
names  ?  '  He  should  answer :  '  By  breath.'  Brahman  asks : 
'  How  my  female  names? '  He  should  answer:  '  By  speech.' 
Brahman  asks :  '  How  my  neuter  names  ? '  He  should  an- 
swer: 'By  mind.'  'How  smells?'  'By  the  nose.'  'How 
forms  ? '  '  By  the  eye.'  '  How  sounds  ? '  'By  the  ear.' 
'  How  flavors  of  food?  '  '  By  the  tongue.'  '  How  actions?  ' 
'  By  the  hands.'  '  How  pleasures  and  pain? '  '  By  the  body.' 
'  How  joy,  delight,  and  offspring?'  '  By  the  organ.'  '  How 
journeyings  ? '  'By  the  feet.'  '  How  thoughts,  and  what  is 
to  be  known  and  desired  ?  '  'By  knowledge  alone.' 

"  Brahman  says  to  him :  '  Water  indeed  is  this  my  world, 
the  whole  Brahman  world,  and  it  is  thine.' 


THE  UPANISHADS  161 

"  Whatever  victory,  whatever  might  belongs  to  Brahman, 
that  victory  and  that  might  he  obtains  who  knows  this,  yea, 
who  knows  this."  2 


KNOWLEDGE  OF  THE   LIVING  SPIRIT 

"  Prana,  or  breath,8  is  Brahman,"  thus  says  Kaushitaki. 
"  Of  this  prana,  which  is  Brahman,  the  mind  is  the  messenger, 
speech  the  housekeeper,  the  eye  the  guard,  the  ear  the  inform- 
ant. He  who  knows  mind  as  the  messenger  of  prana,  which 
is  Brahman,  becomes  possessed  of  the  messenger.  He  who 
knows  speech  as  the  housekeeper,  becomes  possessed  of  the 
housekeeper.  He  who  knows  the  eye  as  the  guard,  becomes 
possessed  of  the  guard.  He  who  knows  the  ear  as  the  inform- 
ant, becomes  possessed  of  the  informant. 

"  Now  to  that  prana,  which  is  Brahman,  all  these  deities, 
mind,  speech,  eye,  ear,  bring  an  offering,  though  he  asks  not 
for  it,  and  thus  to  him  who  knows  this  all  creatures  bring  an 
offering,  though  he  asks  not  for  it.  For  him  who  knows  this, 
there  is  this  Upanishad,  or  secret  vow, '  Beg  not ! '  As  a  man 
who  has  begged  through  a  village  and  got  nothing  sits  down 
and  says,  '  I  shall  never  eat  anything  given  by  those  people,' 
and  as  then  those  who  formerly  refused  him  press  him  to  ac- 
cept their  alms,  thus  is  the  rule  for  him  who  begs  not,  but  the 
charitable  will  press  him  and  say, '  Let  us  give  to  thee.' 

•"  Prana,  or  breath,  is  Brahman,"  thus  says  Paingya.  "  And 
in  that  prana,  which  is  Brahman,  the  eye  stands  firm  behind 
speech,  the  ear  stands  firm  behind  the  eye,  the  mind  stands 
firm  behind  the  ear,  and  the  spirit  stands  firm  behind  the  mind.4 
To  that  prana,  which  is  Brahman,  all  these  deities  bring  an 
offering,  though  he  asks  not  for  it,  and  thus  to  him  who  knows 
this,  all  creatures  bring  an  offering,  though  he  asks  not  for  it. 
For  him  who  knows  this,  there  is  this  Upanishad,  or  secret  vow, 

*  Who    knows    the    conditioned    and  living  spirit,  taken  for  a  time  as  Brah- 
mythplogical  form  of  Brahman  as  here  man^  or  the  last  cause  of  everything, 
described,  sitting  on  the  couch.  *  Speech  is  uncertain,   and  has  to  be 

*  In    the    first    chapter    it    was    said,  checked  by  the  eye.     The  eye  is  uncer- 
"  He  approaches  the  couch  Amitaugas,  tain,  taking  mother  of  pearl  for  silver, 
that    is    prana "    (breath,    spirit,    life).  and  must  be  checked  by  the  ear.     The 
Therefore  having  explained  in  the  first  ear  is  uncertain,  and  must  be  checked 
chapter  the  knowledge  of  the  couch  (of  by  the  mind,  for  unless  the  mind  is  at- 
Brahman),   the  next   subject  to   be   ex-  tentive,  the  ear  hears   not.     The  mind, 
plained  is  the  knowledge  of  prana,  the  lastly,  depends  on  the  spirit,  for  without 

spirit  there  is  no  mind. 

VOL.  V.— ii 


i6*  THE  UPANISHADS 

'  Beg  not ! '  As  a  man  who  has  begged  through  a  village  and 
got  nothing  sits  down  and  says,  '  I  shall  never  eat  anything 
given  by  those  people/  and  as  then  those  who  formerly  refused 
him  press  him  to  accept  their  alms,  thus  is  the  rule  for  him  who 
begs  not,  but  the  charitable  will  press  him  and  say,  '  Let  us 
give  to  thee.' 

"  Now  follows  the  attainment  of  the  highest  treasure,  i.e., 
spirit.6  If  a  man  meditates  on  that  highest  treasure,  let  him 
on  a  full  moon  or  a  new  moon,  or  in  the  bright  fortnight,  under 
an  auspicious  Nakshatra,  at  one  of  these  proper  times,  bending 
his  right  knee,  offer  oblations  of  ghee  with  a  ladle,  after  having 
placed  the  fire,  swept  the  ground,  strewn  the  sacred  grass,  and 
sprinkled  water.  Let  him  say :  '  The  deity  called  Speech  is 
the  attainer,  may  it  attain  this  for  me  from  him  who  possesses 
and  can  bestow  what  I  wish  for.  Svaha  to  it ! '  '  The  deity 
called  prana,  or  breath,  is  the  attainer,  may  it  attain  this  for  me 
from  him.  Svaha  to  it ! '  '  The  deity  called  the  eye  is  the 
attainer,  may  it  attain  this  for  me  from  him.  Svaha  to  it ! ' 
'  The  deity  called  the  ear  is  the  attainer,  may  it  attain  this  for 
me  from  him.  Svaha  to  it ! '  '  The  deity  called  mind  is  the 
attainer  of  it,  may  it  attain  this  for  me  from  him.  Svaha  to  it ! ' 
'  The  deity  called  knowledge  is  the  attainer  of  it,  may  it  at- 
tain this  for  me  from  him.  Svaha  to  it ! ' 

"  Then  having  inhaled  the  smell  of  the  smoke,  and  having 
rubbed  his  limbs  with  the  ointment  of  ghee,  walking  on  in 
silence,  let  him  declare  his  wish,  or  let  him  send  a  messenger. 
He  will  surely  obtain  his  wish. 

"  Now  follows  the  Daiva  Smara,  the  desire  to  be  accom- 
plished by  the  gods.  If  a  man  desires  to  become  dear  to  any 
man  or  woman,  or  to  any  men  or  women,  then  at  one  of  the 
fore-mentioned  proper  times  he  offers,  in  exactly  the  same 
manner  as  before,  oblations  of  ghee,  saying :  '  I  offer  thy 
speech  in  myself,  I  this  one  here,  Svaha.'  '  I  offer  thy  ear  in 
myself,  I  this  one  here,  Svaha.'  '  I  offer  thy  mind  in  myself,  I 
this  one  here,  Svaha.'  '  I  offer  thy  knowledge  in  myself,  I  this 
one  here,  Svaha.'  Then  having  inhaled  the  smell  of  the 
smoke,  and  having  rubbed  his  limbs  with  the  ointment  of  ghee, 
walking  on  in  silence,  let  him  try  to  come  in  contact  or  let  him 
stand  speaking  in  the  wind,  so  that  the  wind  may  carry  his 

'The   vital  spirits  are  called  the   highest   treasure,   because   a    man   surrenders 
everything  to  preserve  his  vital  spirits  or  his  life. 


THE  UPANISHADS  163 

words  to  the  person  by  whom  he  desires  to  be  loved.  Surely 
he  becomes  dear,  and  they  think  of  him. 

"  Now  follows  the  restraint  instituted  by  Pratardana,  the  son 
of  Divodasa :  they  call  it  the  inner  Agni-hotri.  So  long  as  a 
man  speaks,  he  cannot  breathe,  he  offers  all  the  while  his 
breath  in  his  speech.  And  so  long  as  a  man  breathes,  he  can- 
not speak,  he  offers  all  the  while  his  speech  in  his  breath. 
These  two  endless  and  immortal  oblations  he  offers  always, 
whether  waking  or  sleeping.  Whatever  other  oblations  there 
are  (those,  e.g.,  of  the  ordinary  Agni-hotri,  consisting  of  milk 
and  other  things),  they  have  an  end,  for  they  consist  of  works 
which,  like  all  works,  have  an  end.  The  ancients,  knowing 
this  the  best  Agni-hotri,  did  not  offer  the  ordinary  Agni-hotri. 

"  Uktha  is  Brahman,  thus  said  Sushkabhringara.  Let  him 
meditate  on  the  uktha  as  the  same  with  the  Rik,  and  all  beings 
will  praise  him  as  the  best.  Let  him  meditate  on  it  as  the  same 
with  the  Yagus,  and  all  beings  will  join  before  him  as  the  best. 
Let  him  meditate  on  it  as  the  same  with  the  Saman,  and  all 
beings  will  bow  before  him  as  the  best.  Let  him  meditate  on 
it  as  the  same  with  might,  let  him  meditate  on  it  as  the  same 
with  glory,  let  him  meditate  on  it  as  the  same  with  splendor. 
For  as  the  bow  is  among  weapons  the  mightiest,  the  most 
glorious,  the  most  splendid,  thus  is  he  who  knows  this  among 
all  beings  the  mightiest,  the  most  glorious,  the  most  splendid. 
The  Adhvaryu  conceives  the  fire  of  the  altar,  which  is  used  for 
the  sacrifice,  to  be  himself.  In  it  he  the  Adhvaryu  weaves  the 
Yagus  portion  of  the  sacrifice.  And  in  the  Yagus  portion  the 
Hotri  weaves  the  Rik  portion  of  the  sacrifice.  And  in  the  Rik 
portion  the  Udgatri  weaves  the  Saman  portion  of  the  sacrifice. 
He,  the  Adhvaryu,  or  prana,  is  the  self  of  the  threefold  knowl- 
edge; he  indeed  is  the  self  of  prana.  He  who  knows  this  is 
the  self  of  it,  i.e.,  becomes  prana. 

"  Next  follow  the  three  kinds  of  meditation  of  the  all-con- 
quering Kaushitaki.  The  all-conquering  Kaushitaki  adores 
the  sun  when  rising,  having  put  on  the  sacrificial  cord,8  having 
brought  water,  and  having  thrice  sprinkled  the  water-cup,  say- 
ing :  '  Thou  art  the  deliverer,  deliver  me  from  sin.'  In  the 
same  manner  he  adores  the  sun  when  in  the  zenith,  saying: 
'  Thou  art  the  highest  deliverer,  deliver  me  highly  from  sin.' 

•This  is  one  of  the   earliest,  if  not  the  earliest  mention  of  the  yagfiopavtta,  the 
sacred  cord  as  worn  over  the  left  shoulder  for  sacrificial  purposes. 


164  THE  UPANISHADS 

In  the  same  manner  he  adores  the  sun  when  setting,  saying: 
'  Thou  art  the  full  deliverer,  deliver  me  fully  from  sin.' 
Thus  he  fully  removes  whatever  sin  he  committed  by  day  and 
by  night.  And  in  the  same  manner  he  who  knows  this,  like- 
wise adores  the  sun,  and  fully  removes  whatever  sin  he  com- 
mitted by  day  and  by  night. 

"  Then,  secondly,  let  him  worship  every  month  in  the  year  at 
the  time  of  the  new  moon,  the  moon  as  it  is  seen  in  the  west 
in  the  same  manner  as  before  described  with  regard  to  the  sun, 
or  let  him  send  forth  his  speech  towards  the  moon  with  two 
green  blades  of  grass,  saying:  '  O  thou  who  art  mistress  of 
immortal  joy,  through  that  gentle  heart  of  mine  which  abides 
in  the  moon,  may  I  never  weep  for  misfortune  concerning  my 
children.' 

"  The  children  of  him  who  thus  adores  the  moon  do  not  in- 
deed die  before  him.  Thus  it  is  with  a  man  to  whom  a  son  is 
already  born. 

"  Now  for  one  to  whom  no  son  is  born  as  yet.  He  mutters 
the  three  Rik  verses.  '  Increase,  O  Soma !  may  vigor  come  to 
thee/  '  May  milk,  may  food  go  to  thee.'  '  That  ray  which 
the  Adityas  gladden.' 

"  Having  muttered  these  three  Rik  verses,  he  says :  '  Do  not 
increase  by  our  breath,  by  our  offspring,  by  our  cattle ;  he  who 
hates  us  and  whom  we  hate,  increase  by  his  breath,  by  his  off- 
spring, by  his  cattle.  Thus  I  turn  the  turn  of  the  god,  I  return 
the  turn  of  Aditya.'  After  these  words,  having  raised  the  right 
arm  towards  Soma,  he  lets  it  go  again. 

"  Then,  thirdly,  let  him  worship  on  the  day  of  the  full  moon 
the  moon  as  it  is  seen  in  the  east  in  the  same  manner,  saying : 
'  Thou  art  Soma,  the  king,  the  wise,  the  five-mouthed,  the  lord 
of  creatures.  The  Brahmana  is  one  of  thy  mouths ;  with  that 
mouth  thou  eatest  the  kings ;  make  me  an  eater  of  food  by  that 
mouth !  The  king  is  one  of  thy  mouths ;  with  that  mouth  thou 
eatest  the  people;  make  me  an  eater  of  food  by  that  mouth! 
The  hawk  is  one  of  thy  mouths ;  with  that  mouth  thou  eatest 
the  birds ;  make  me  an  eater  of  food  by  that  mouth !  Fire  is 
one  of  thy  mouths ;  with  that  mouth  thou  eatest  this  world ; 
make  me  an  eater  of  food  by  that  mouth !  In  thee  there  is  the 
fifth  mouth ;  with  that  mouth  thou  eatest  all  beings ;  make  me 
an  eater  of  food  by  that  mouth !  Do  not  decrease  by  our  life, 
by  our  offspring,  by  our  cattle ;  he  who  hates  us  and  whom  we 


THE  UPANISHADS  165 

hate,  decrease  by  his  life,  by  his  offspring,  by  his  cattle.  Thus  I 
turn  the  turn  of  the  god,  I  return  the  turn  of  Aditya.'  After 
these  words,  having  raised  the  right  arm,  he  lets  it  go  again. 

"  Next,  having  addressed  these  prayers  to  Soma,  when  be- 
ing with  his  wife,  let  him  stroke  her  heart,  saying :  *  O  fair 
one,  who  hast  obtained  immortal  joy  by  that  which  has  entered 
thy  heart  through  Pragapati,  mayest  thou  never  fall  into  sor- 
row about  thy  children.'  Her  children  then  do  not  die  before 
her. 

"  Next,  if  a  man  has  been  absent  and  returns  home,  let  him 
kiss  his  son's  head,  saying :  *  Thou  springest  from  every  limb, 
thou  art  born  from  the  heart,  thou,  my  son,  art  my  self  indeed : 
live  thou  a  hundred  harvests.'  He  gives  him  his  name,  say- 
ing: '  Be  thou  a  stone,  be  thou  an  axe,  be  thou  solid  gold; 
thou,  my  son,  art  light  indeed:  live  thou  a  hundred  harvests.' 
He  pronounces  his  name.  Then  he  embraces  him,  saying: 
'  As  Pragapati  the  lord  of  creatures  embraced  his  creatures 
for  their  welfare,  thus  I  embrace  thee,'  (pronouncing  his  name). 
Then  he  mutters  into  his  right  ear,  saying :  '  O  thou,  quick 
Maghavan,  give  to  him.'  '  O  Indra,  bestow  thy  best  wishes  ' — 
thus  he  whispers  into  his  left  ear.  Let  him  then  thrice  kiss  his 
head,  saying :  '  Do  not  cut  off  the  line  of  our  race,  do  not 
suffer.  Live  a  hundred  harvests  of  life ;  I  kiss  thy  head,  O  son, 
with  thy  name.'  He  then  thrice  makes  a  lowing  sound  over 
his  head,  saying :  '  I  low  over  thee  with  the  lowing  sound  of 
cows.' 

"  Next  follows  the  Daiva  Parimara,  the  dying  around  of  the 
gods,  the  absorption  of  the  two  classes  of  gods,  mentioned 
before,  into  prana  or  Brahman.  This  Brahman  shines  forth 
indeed  when  the  fire  burns,  and  it  dies  when  it  burns  not.  Its 
splendor  goes  to  the  sun  alone,  the  life  prana,  the  moving  prin- 
ciple, to  the  air. 

"This  Brahman  shines  forth  indeed  when  the  sun  is  seen, 
and  it  dies  when  it  is  not  seen.  Its  splendor  goes  to  the  moon 
alone,  the  life  to  the  air. 

"  This  Brahman  shines  forth  indeed  when  the  moon  is  seen, 
and  it  dies  when  it  is  not  seen.  Its  splendor  goes  to  the  light- 
ning alone,  its  life  to  the  air. 

"This  Brahman  shines  forth  indeed  when  the  lightning 
flashes,  and  it  dies  when  it  flashes  not.  Its  splendor  goes  to 
the  air,  and  the  life  to  the  air. 


166  THE  UPANISHADS 

"  Thus  all  these  deities  (fire,  sun,  moon,  lightning),  having 
entered  the  air,  though  dead,  do  not  vanish;  and  out  of  the 
very  air  they  rise  again.  So  much  with  reference  to  the  deities. 
Now  then,  with  reference  to  the  body. 

"  This  Brahman  shines  forth  indeed  when  one  speaks  with 
speech,  and  it  dies  when  one  does  not  speak.  His  splendor 
goes  to  the  eye  alone,  the  life  to  breath. 

"  This  Brahman  shines  forth  indeed  when  one  sees  with  the 
eye,  and  it  dies  when  one  does  not  see.  Its  splendor  goes  to 
the  ear  alone,  the  life  to  breath. 

"  This  Brahman  shines  forth  indeed  when  one  hears  with 
the  ear,  and  it  dies  when  one  does  not  hear.  Its  splendor  goes 
to  the  mind  alone,  the  life  to  breath. 

"  This  Brahman  shines  forth  indeed  when  one  thinks  with 
the  mind,  and  it  dies  when  one  does  not  think.  Its  splendor 
goes  to  the  breath  alone,  and  the  life  to  breath. 

"  Thus  all  these  deities  (the  senses,  etc.),  having  entered 
breath  or  life  alone,  though  dead,  do  not  vanish ;  and  out  of 
very  breath  they  rise  again.  And  if  two  mountains,  the  south- 
ern and  northern,  were  to  move  forward  trying  to  crush  him 
who  knows  this,  they  would  not  crush  him.  But  those  who 
hate  him  and  those  whom  he  hates,  they  die  around  him. 

"  Next  follows  the  Nihsreyasadana,  i.e.,  the  accepting  of  the 
preeminence  of  breath  or  life  by  the  other  gods.  The  deities, 
speech,  eye,  ear,  mind,  contending  with  each  for  who  was  the 
best,  went  out  of  this  body,  and  the  body  lay  without  breath- 
ing, withered,  like  a  log  of  wood.  Then  speech  went  into  it, 
but  speaking  by  speech,  it  lay  still.  Then  the  eye  went  into  it, 
but  speaking  by  speech,  and  seeing  by  the  eye,  it  lay  still. 
Then  the  ear  went  into  it,  but  speaking  by  speech,  seeing  by 
the  eye,  hearing  by  the  ear,  it  lay  still.  Then  mind  went  into 
it,  but  speaking,  by  speech,  seeing  by  the  eye,  hearing  by  the 
ear,  thinking  by  the  mind,  it  lay  still.  Then  breath  went  into 
it,  and  thence  it  rose  at  once.  All  these  deities,  having  recog- 
nized the  preeminence  in  life,  and  having  comprehended  life 
alone  as  the  conscious  self,  went  out  of  this  body  with  all  these 
five  different  kinds  of  life,  and  resting  in  the  air,  knowing  that 
life  had  entered  the  air  and  merged  in  the  ether,  they  went  to 
heaven.  And  in  the  same  manner  he  who  knows  this,  having 
recognized  the  preeminence  in  prana,  and  having  compre- 
hended life  alone  as  the  conscious  self,  goes  out  of  this  body 


THE  UPANISHADS  167 

with  all  these,  does  no  longer  believe  in  this  body,  and  resting 
hi  the  air,  and  merged  in  the  ether,  he  goes  to  heaven :  he  goes 
to  where  those  gods  are.  And  having  reached  this  heaven,  he, 
who  knows  this,  becomes  immortal  with  that  immortality  which 
those  gods  enjoy. 

"  Next  follows  the  father's  tradition  to  the  son,  and  thus 
they  explain  it.  The  father,  when  going  to  depart,  calls  his 
son,  after  having  strewn  the  house  with  fresh  grass,  and  hav- 
ing laid  the  sacrificial  fire,  and  having  placed  near  it  a  pot  of 
water  with  a  jug,  full  of  rice,  himself  covered  with  a  new  cloth, 
and  dressed  in  white.  He  places  himself  above  his  son,  touch- 
ing his  organs  with  his  own  organs,  or  he  may  deliver  the 
tradition  to  him  while  he  sits  before  him.  Then  he  delivers 
it  to  him.  The  father  says :  '  Let  me  place  my  speech  in 
thee.'  The  son  says :  '  I  take  thy  speech  in  me.'  The  father 
says :  '  Let  me  place  my  scent  in  thee.'  The  son  says :  '  I 
take  thy  scent  in  me.'  The  father  says :  '  Let  me  place  my 
eye  in  thee.'  The  son  says :  '  I  take  thy  eye  in  me.'  The 
father  says :  '  Let  me  place  my  ear  in  thee.'  The  son  says : 
'  I  take  thy  ear  in  me.'  The  father  says :  '  Let  me  place  my 
tastes  of  food  in  thee.'  The  son  says :  '  I  take  thy  tastes  of 
food  in  me.'  The  father  says :  '  Let  me  place  my  actions  in 
thee.'  The  son  says :  '  I  take  thy  actions  in  me.'  The  father 
says :  '  Let  me  place  my  pleasure  and  pain  in  thee.'  The  son 
says :  '  I  take  thy  pleasure  and  pain  in  me.'  The  father  says : 
'  Let  me  place  happiness,  joy,  and  offspring  in  thee.'  The 
son  says :  '  I  take  thy  happiness,  joy,  and  offspring  in  me.' 
The  father  says :  '  Let  me  place  my  walking  in  thee.'  The 
son  says :  '  I  take  thy  walking  in  me.'  The  father  says :  '  Let 
me  place  my  mind  in  thee.'  The  son  says :  '  I  take  thy  mind 
in  me.'  The  father  says :  *  Let  me  place  my  knowledge  in 
thee.'  The  son  says :  '  I  take  thy  knowledge  in  me.'  But  if 
the  father  is  very  ill,  he  may  say  shortly :  '  Let  me  place  my 
spirits  in  thee,'  and  the  son :  '  I  take  thy  spirits  in  me.' 

"  Then  the  son  walks  round  his  father,  keeping  his  right  side 
towards  him,  and  goes  away.  The  father  calls  after  him : 
'  May  fame,  glory  of  countenance,  and  honor  always  follow 
thee.'  Then  the  other  looks  back  over  his  left  shoulder,  cover- 
ing himself  with  his  hand  or  the  hem  of  his  garment,  saying : 
'  Obtain  the  heavenly  worlds  and  all  desires.' 

"  If  the  father  recovers,  let  him  be  under  the  authority  of  his 


i68  THE  UPANISHADS 

son,  or  let  him  wander  about  as  an  ascetic.  But  if  he  departs, 
then  let  them  despatch  him,  as  he  ought  to  be  despatched,  yea, 
as  he  ought  to  be  despatched." 


LIFE  AND  CONSCIOUSNESS 

Pratardana,  the  son  of  Divodasa,  King  of  Kasi,  came  by 
means  of  fighting  and  strength  to  the  beloved  abode  of  Indra. 
Indra  said  to  him :  "  Pratardana,  let  me  give  you  a  boon  to 
choose."  And  Pratardana  answered :  "  Do  you  yourself 
choose  that  boon  for  me  which  you  deem  most  beneficial  for  a 
man."  Indra  said  to  him :  "  No  one  who  chooses,  chooses 
for  another;  choose  thyself."  Then  Pratardana  replied: 
"  Then  that  boon  to  choose  is  no  boon  for  me." 

Then,  however,  Indra  did  not  swerve  from  the  truth,  for 
Indra  is  truth.  Indra  said  to  him :  "  Know  me  only ;  that  is 
what  I  deem  most  beneficial  for  man,  that  he  should  know  me. 
I  slew  the  three-headed  son  of  Tvashtri ;  I  delivered  the  Arun- 
mukhas,  the  devotees,  to  the  wolves ;  breaking  many  treaties, 
I  killed  the  people  of  Prahlada  in  heaven,  the  people  of  Puloma 
in  the  sky,  the  people  of  Kalakanga  on  earth.  And  not  one  hair 
of  me  was  harmed  there.  And  he  who  knows  me  thus,  by  no 
deed  of  his  is  his  life  harmed :  not  by  the  murder  of  his  mother, 
not  by  the  murder  of  his  father,  not  by  theft,  not  by  the  killing 
of  a  Brahman.  If  he  is  going  to  commit  a  sin,  the  bloom  does 
not  depart  from  his  face.  I  am  prana,  meditate  on  me  as  the 
conscious  self,  as  life,  as  immortality.  Life  is  prana,  prana  is 
life.  Immortality  is  prana,  prana  is  immortality.  As  long 
as  prana  dwells  in  this  body,  so  long  surely  there  is  life.  By 
prana  he  obtains  immortality  in  the  other  world,  by  knowledge 
true  conception.  He  who  meditates  on  me  as  life  and  immor- 
tality, gains  his  full  life  in  this  world,  and  obtains  in  the  Svarga 
world  immortality  and  indestructibility." 

Pratardana  said :  "  Some  maintain  here,  that  the  pranas  be- 
come one,  for  otherwise  no  one  could  at  the  same  time  make 
known  a  name  by  speech,  see  a  form  with  the  eye,  hear  a  sound 
with  the  ear,  think  a  thought  with  the  mind.  After  having 
become  one,  the  pranas  perceive  all  these  together,  one  by  one. 
While  speech  speaks,  all  pranas  speak  after  it.  While  the 
eye  sees,  all  pranas  see  after  it.  While  the  ear  hears,  all  pranas 


THE  UPANISHADS  169 

hear  after  it.  While  the  mind  thinks,  all  pranas  think  after  it. 
While  the  prana  breathes,  all  pranas  breathe  after  it." 

"  Thus  it  is  indeed,"  said  Indra,  "  but  nevertheless  there  is  a 
preeminence  among  the  pranas.  Man  lives  deprived  of 
speech,  for  we  see  dumb  people.  Man  lives  deprived  of  sight, 
for  we  see  blind  people.  Man  lives  deprived  of  hearing,  for 
we  see  deaf  people.  Man  lives  deprived  of  mind,  for  we  see 
infants.  Man  lives  deprived  of  his  arms,  deprived  of  his  legs, 
for  we  see  it  thus.  But  prana  alone  is  the  conscious  self,  and 
having  laid  hold  of  this  body,  it  makes  it  rise  up.  Therefore 
it  is  said, '  Let  man  worship  it  alone  as  uktha.'  What  is  prana, 
that  is  pragfia,  or  self-consciousness ;  what  is  pragfia  (self-con- 
sciousness), that  is  prana,  for  together  they  live  in  this  body, 
and  together  they  go  out  of  it.  Of  that,  this  is  the  evidence, 
this  is  the  understanding.  When  a  man,  being  thus  asleep, 
sees  no  dream  whatever,  he  becomes  one  with  that  prana  alone. 
Then  speech  goes  to  him,  when  he  is  absorbed  in  prana,  with 
all  names,  the  eye  with  all  forms,  the  ear  with  all  sounds,  the 
mind  with  all  thoughts.  And  when  he  awakes,  then,  as  from 
a  burning  fire  sparks  proceed  in  all  directions ;  thus  from  that 
self  the  pranas  proceed,  each  towards  its  place :  from  the  pranas 
the  gods,  from  the  gods  the  worlds. 

"  Of  this,  this  is  the  proof,  this  is  the  understanding.  When 
a  man  is  thus  sick,  going  to  die,  falling  into  weakness  and  faint- 
ness,  they  say :  '  His  thought  has  departed,  he  hears  not,  he 
sees  not,  he  speaks  not,  he  thinks  not.'  Then  he  becomes  one 
with  that  prana  alone.  Then  speech  goes  to  him  who  is  ab- 
sorbed in  prana,  with  all  names,  the  eye  with  all  forms,  the  ear 
with  all  sounds,  the  mind  with  all  thoughts.  And  when  he 
departs  from  this  body,  he  departs  together  with  all  these. 

"  Speech  gives  up  to  him  who  is  absorbed  in  prana  all  names, 
so  that  by  speech  he  obtains  all  names.  The  nose  gives  up  to 
him  all  odors,  so  that  by  scent  he  obtains  all  odors.  The  eye 
gives  up  to  him  all  forms,  so  that  by  the  eye  he  obtains  all 
forms.  The  ear  gives  up  to  him  all  sounds,  so  that  by  the  ear 
he  obtains  all  sounds.  The  mind  gives  up  to  him  all  thoughts, 
so  that  by  the  mind  he  obtains  all  thoughts.  This  is  the  com- 
plete absorption  in  prana.  And  what  is  prana  is  pragfia,  or 
self-consciousness ;  what  it  pragfia,  is  prana.  For  together 
do  these  two  live  in  the  body,  and  together  do  they  depart. 

"  Now  we  shall  explain  how  all  things  become  one  in  that 


1 70  THE  UPANISHADS 

self-consciousness.  Speech  is  one  portion  taken  out  of  prag- 
na, or  self-conscious  knowledge :  the  word  is  its  object,  placed 
outside.  The  nose  is  one  portion  taken  out  of  it,  the  odor  is 
its  object,  placed  outside.  The  eye  is  one  portion  taken  out  of 
it,  the  form  is  its  object,  placed  outside.  The  ear  is  one  por- 
tion taken  out  of  it,  the  sound  is  its  object,  placed  outside. 
The  tongue  is  one  portion  taken  out  of  it,  the  taste  of  food  is  its 
object,  placed  outside.  The  two  hands  are  one  portion  taken 
out  of  it,  their  action  is  their  object,  placed  outside.  The  body 
is  one  portion  taken  out  of  it,  its  pleasure  and  pain  are  its  ob- 
ject, placed  outside.  The  organ  is  one  portion  taken  out  of  it, 
happiness,  joy,  and  offspring  are  its  object,  placed  outside. 
The  two  feet  are  one  portion  taken  out  of  it,  movements  are 
their  object,  placed  outside.  Mind  is  one  portion  taken  out 
of  it,  thoughts  and  desires  are  its  object,  placed  outside. 

"  Having  by  self-conscious  knowledge  taken  possession  of 
speech,  he  obtains  by  speech  all  words.  Having  taken  posses- 
sion of  the  nose,  he  obtains  all  odors.  Having  taken  posses- 
sion of  the  eye,  he  obtains  all  forms.  Having  taken  possession 
of  the  ear,  he  obtains  all  sounds.  Having  taken  possession  of 
the  tongue,  he  obtains  all  tastes  of  food.  Having  taken  posses- 
sion of  the  two  hands,  he  obtains  all  actions.  Having  taken 
possession  of  the  body,  he  obtains  pleasure  and  pain.  Having 
taken  possession  of  the  organ,  he  obtains  happiness,  joy,  and 
offspring.  Having  taken  possession  of  the  two  feet,  he  obtains 
all  movements.  Having  taken  possession  of  mind,  he  obtains 
all  thoughts. 

"  For  without  self-consciousness  speech  does  not  make 
known  to  the  self  any  word.7  '  My  mind  was  absent,'  he  says, 
'  I  did  not  perceive  that  word.'  Without  self-consciousness 
the  nose  does  not  make  known  any  odor.  '  My  mind  was  ab- 
sent,' he  says,  '  I  did  not  perceive  that  odor.'  Without  self- 
consciousness  the  eye  does  not  make  known  any  form.  '  My 
mind  was  absent,'  he  says,  '  I  did  not  perceive  that  form.' 

7  Professor    Cowell    has    translated    a  with    the   other — as   the    cloth,    for    in- 

passage  from  the  commentary  which  is  stance,   being   never  perceived   without 

interesting  as  showing  that  its  author  the  threads,  is  identical  with  them,  or 

and  the  author  of  the   Upanishads  too  the    (false    perception   of)    silver   being 

had  a  clear  conception  of  the   correla-  never  found  without  the  mother  of  pearl 

tive  nature  of  knowledge.     "  The  organ  is    identical    with   it,    so   the   objects   of 

of  sense,"  he  says,  "  cannot  exist  with-  sense  being  never  found  without  the  or- 

out  pragna  (self-consciousness),  nor  the  gans  are  identical   with  them,   and  the 

objects  of  sense  be  obtained  without  the  organs     being     never     found     without 

organ,  therefore — on  the  principle,  that  pragna  (self-consciousness)  are  identical 

when  one  thing  cannot  exist  without  an-  witn  it. 
other,  that  thing  is  said  to  be  identical 


THE  UPANISHADS 


171 


Without  self-consciousness  the  ear  does  not  make  known  any 
sound.  '  My  mind  was  absent,'  he  says,  '  I  did  not  perceive 
that  sound.'  Without  self-consciousness  the  tongue  does  not 
make  known  any  taste.  '  My  mind  was  absent,'  he  says, '  I  did 
not  perceive  that  taste.'  Without  self-consciousness  the  two 
hands  do  not  make  known  any  act.  '  Our  mind  was  absent/ 
they  say,  '  we  did  not  perceive  any  act.'  Without  self-con- 
sciousness the  body  does  not  make  known  pleasure  or  pain. 
'  My  mind  was  absent,'  he  says, '  I  did  not  perceive  that  pleas- 
ure or  pain.'  Without  self-consciousness  the  organ  does  not 
make  known  happiness,  joy,  or  offspring.  '  My  mind  was 
absent,'  he  says, '  I  did  not  perceive  that  happiness,  joy,  or  off- 
spring. Without  self-consciousness  the  two  feet  do  not  make 
known  any  movement.  '  Our  mind  was  absent,'  they  say, '  we 
did  not  perceive  that  movement.'  Without  self-consciousness 
no  thought  succeeds,  nothing  can  be  known  that  is  to  be 
known. 

"  Let  no  man  try  to  find  out  what  speech  is,  let  him  know 
the  speaker.  Let  no  man  try  to  find  out  what  odor  is,  let  him 
know  him  who  smells.  Let  no  man  try  to  find  out  what  form 
is,  let  him  know  the  seer.  Let  no  man  try  to  find  out  what 
sound  is,  let  him  know  the  hearer.  Let  no  man  try  to  find  out 
the  tastes  of  food,  let  him  know  the  knower  of  tastes.  Let  no 
man  try  to  find  out  what  action  is,  let  him  know  the  agent. 
Let  no  man  try  to  find  out  what  pleasure  and  pain  are,  let  him 
know  the  knower  of  pleasure  and  pain.  Let  no  man  try  to 
find  out  what  happiness,  joy,  and  offspring  are,  let  him  know 
the  knower  of  happiness,  joy,  and  offspring.  Let  no  man  try 
to  find  out  what  movement  is,  let  him  know  the  mover.  Let 
no  man  try  to  find  out  what  mind  is,  let  him  know  the  thinker. 
These  ten  objects  (what  is  spoken,  smelled,  seen,  felt)  have 
reference  to  self-consciousness;  the  ten  subjects  (speech,  the 
senses,  mind)  have  reference  to  objects.  If  there  were  no  ob- 
jects, there  would  be  no  subjects ;  and  if  there  were  no  subjects, 
there  would  be  no  objects.  For  on  either  side  alone  nothing 
could  be  achieved.  But  the  self  of  pragna,  consciousness,  and 
prana,  life,  is  not  many,  but  one.  For  as  in  a  car  the  circumfer- 
ence of  a  wheel  is  placed  on  the  spokes,  and  the  spokes  on  the 
nave,  thus  are  these  objects,  as  a  circumference,  placed  on  the 
subjects  as  spokes,  and  the  subjects  on  the  prana.  And  that 
prana,  the  living  and  breathing  power,  indeed  is  the  self  of 


173  THE  UPANISHADS 

pragna,  the  self-conscious  self:  blessed,  imperishable,  immor- 
tal. He  does  not  increase  by  a  good  action,  nor  decrease  by  a 
bad  action.  For  the  self  of  prana  and  pragna  makes  him,  whom 
he  wishes  to  lead  up  from  these  worlds,  do  a  good  deed ;  and 
the  same  makes  him,  whom  he  wishes  to  lead  down  from  these 
worlds,  do  a  bad  deed.  And  he  is  the  guardian  of  the  world, 
he  is  the  king  of  the  world,  he  is  the  lord  of  the  universe — and 
he  is  my  (Indra's)  self:  thus  let  it  be  known,  yea,  thus  let 
it  be  known ! 


SELECTIONS    FROM    THE    KORAN 

[Translation  by  George  Sale] 


INTRODUCTION 

THE  importance  of  the  "  Koran  "  lies  in  the  fact  that  ft 
is  a  religious  book  of  the  East,  read  and  stored  in 
the  memory  of  a  hundred  millions  of  people  of  dif- 
ferent races  and  civilizations,  inhabiting  countries  extend- 
ing from  the  western  borders  of  China  to  the  pillars  of 
Hercules.  It  is  considered  by  the  Mohammedan  to  con- 
tain all  the  knowledge  and  all  the  literature  necessary  for 
men.  When  it  was  demanded  of  Mohammed  to  confirm 
the  authority  of  his  mission  by  some  work  of  wonder,  he 
pointed  to  the  "  Koran,"  and  exclaimed,  "  Behold  the  greatest 
miracle  of  all."  The  learned  men  of  Alexandria  asked  the 
Caliph  Omar  to  give  to  them  the  vast  library  at  Alexandria. 
"  If  those  books,"  he  replied,  "  contain  anything  which  is  con- 
trary to  the  '  Koran '  they  deserve  to  be  destroyed.  If  they 
contain  what  is  written  in  the  '  Koran/  they  are  unnecessary." 
He  ordered  them  to  be  distributed  among  the  baths  of  the  city, 
to  serve  as  fuel  for  their  furnaces. 

The  composition  of  the  "  Koran  "  is  all  the  work  of  Moham- 
med. He  himself  claimed  that  he  spoke  merely  as  the  oracle  of 
God.  The  commands  and  injunctions  are  in  the  first  person,  as 
if  spoken  by  the  Divine  Being.  The  passionate  enthusiasm  and 
religious  earnestness  of  the  prophet  are  plainly  seen  in  these 
strange  writings.  Sometimes,  however,  he  sinks  into  the  mere 
Arabian  story-teller,  whose  object  is  the  amusement  of  his 
people.  He  is  not  a  poet,  but  when  he  deals  with  the  unity  of 
God,  with  the  beneficence  of  the  Divine  Being,  with  the  won- 
ders of  Nature,  with  the  beauty  of  resignation,  he  exhibits  a 
glowing  rhetoric,  a  power  of  gorgeous  imagery,  of  pathos,  and 
religious  devotion,  that  make  the  "  Koran  "  the  first  written 
work  in  the  Arabian  tongue. 

If  we  take  Mohammed's  own  account  of  the  composition  of 
the  volume,  we  must  believe  that  the  completed  "  Koran  "  ex- 
isted from  all  eternity,  on  a  tablet  preserved  in  the  upper  heav- 
ens. Once  a  year,  during  the  period  of  the  prophet's  active 
work,  fragments  of  this  tablet  were  brought  down  by  the  angel 


1 76  THE  KORAN 

Gabriel  to  the  lower  heavens  of  the  moon,  and  imparted  to  the 
prophet,  who  was  periodically  transported  to  that  celestial 
sphere.  The  words  were  recited  by  the  angel,  and  dictated  by 
the  prophet  to  his  scribe.  These  detached  scraps  were  written 
on  the  ribs  of  palm  leaves,  or  the  shoulder-blades  of  sheep,  or 
parchment,  and  were  stored  in  a  chest,  in  which  they  were  kept 
until  the  caliphat  of  Abu  Bekr,  in  the  seventh  century,  when 
they  were  collected  in  one  volume.  Such  marvels  of  revelation 
were  made  at  different  periods  to  the  prophet,  and  were  called 
Surahs,  and  formed  separate  chapters  in  the  Koran  as  we  have 
it  to-day.  Some  of  these  Surahs  contradict  what  had  previ- 
ously been  uttered  by  the  prophet,  but  this  discrepancy  is  obvi- 
ated by  the  expedient  of  what  is  called  "  abrogation,"  and  the 
more  recent  utterances  were  held  to  supersede  and  rescind 
those  which  were  contradictory  to  it  in  the  earlier  revelation. 

It  may  well  be  believed  that  these  sibylline  leaves  of  Moham- 
medanism make  up  a  heterogeneous  jumble  of  varied  elements. 
Some  of  the  chapters  are  long,  others  are  short;  now  the 
prophet  seems  to  be  caught  up  by  a  whirlwind,  and  is  brought 
face  to  face  with  ineffable  mysteries,  of  which  he  speaks  in  the 
language  of  rhapsody.  At  other  times  he  is  dry  and  prosaic, 
indulging  in  wearisome  iterations,  and  childish  trivialities. 
Now  he  assumes  the  plain,  clear  voice  of  the  law-giver,  or 
raises  his  accents  into  the  angry  threatenings  of  the  relentless 
and  bloodthirsty  fanatic.  Yet  throughout  the  whole  volume 
there  is  a  strain  of  religious  resignation,  of  trust  in  God,  of 
hopefulness  under  adversity,  of  kindliness  towards  men,  which 
reveal  a  nobility  of  ideal,  a  simplicity  and  purity  in  the  concep- 
tion of  the  Divine  Being,  and  the  relations  of  human  life, 
which  make  the  work  not  without  inspiration,  even  to  the 
thoughtful  man  of  the  nineteenth  century.  The  Koran  must 
always  be  considered  one  of  the  most  potent  of  religious  books, 
one  of  the  greatest  documents  which  reveal  the  struggle  of  the 
human  heart  after  a  knowledge  of  God,  and  of  faithful  accom- 
plishment of  the  Divine  will.  Perhaps  the  essence  of  the  work 
as  furnishing  a  philosophy  of  life,  is  contained  in  the  axioms 
of  Abu  Bekr,  one  of  the  most  exalted  in  character  of  Moham- 
med's successors.  "  Good  actions,"  he  says,  "  are  a  guard 
against  the  blows  of  adversity."  And  again,  "  Death  is  the 
easiest  of  all  things  after  it,  and  the  hardest  of  all  things  before 
it."  To  which  we  may  add  the  sentence  of  Ali,  "  Riches  with- 
out God  are  the  greatest  poverty  and  misery." 


INTRODUCTION  177 

There  are  twenty-nine  chapters  of  the  "  Koran,"  which  be- 
gin with  certain  letters  of  the  alphabet :  some  with  a  single  one, 
others  with  more.  These  letters  the  Mohammedans  believe  to 
be  the  peculiar  marks  of  the  "  Koran,"  and  to  conceal  several 
profound  mysteries,  the  certain  understanding  of  which,  the 
more  intelligent  confess,  has  not  been  communicated  to  any  mor- 
tal, their  prophet  only  excepted.  Notwithstanding  which,  some 
will  take  the  liberty  of  guessing  at  their  meaning  by  that  species 
of  Cabbala  called  by  the  Jews,  Notarikon,  and  suppose  the  let- 
ters to  stand  for  as  many  words  expressing  the  names  and  at- 
tributes of  God,  his  works,  ordinances,  and  decrees ;  and  there- 
fore these  mysterious  letters,  as  well  as  the  verses  themselves, 
seem  in  the  "  Koran  "  to  be  called  signs.  Others  explain  the  in- 
tent of  these  letters  from  their  nature  or  organ,  or  else  from  their 
value  in  numbers,  according  to  another  species  of  the  Jewish 
Cabbala  called  Gematria ;  the  uncertainty  of  these  conjectures 
sufficiently  appears  from  their  disagreement.  Thus,  for  ex- 
ample, five  chapters,  one  of  which  is  the  second,  begin  with 
the  letters  A.L.M.,  which  some  imagine  to  stand  for  Allah 
latif  magid — "  God  is  gracious  and  to  be  glorified  " — or,  Ana  U 
minni — "  to  me  and  from  me  " — belongs  all  perfection,  and  pro- 
ceeds all  good ;  or  else  for  Ana  Allah  alam — "  I  am  the  most 
wise  God  " — taking  the  first  letter  to  mark  the  beginning  of  the 
first  word,  the  second  the  middle  of  the  second  word,  and  the 
third  the  last  of  the  third  word :  or  for  "  Allah,  Gabriel,  Mo- 
hammed," the  author,  revealer,  and  preacher  of  the  "  Koran." 
Others  say  that  as  the  letter  A  belongs  to  the  lower  part  of  the 
throat,  the  first  of  the  organs  of  speech;  L  to  the  palate,  the 
middle  organ:  and  M  to  the  lips,  which  are  the  last  organs; 
so  these  letters  signify  that  God  is  the  beginning,  middle,  and 
end,  or  ought  to  be  praised  in  the  beginning,  middle,  and  end 
of  all  our  words  and  actions;  or,  as  the  total  value  of  those 
three  letters  in  numbers  is  seventy-one,  they  signify  that  in 
the  space  of  so  many  years,  the  religion  preached  in  the  "  Ko- 
ran "  should  be  fully  established.  The  conjecture  of  a  learned 
Christian  is,  at  least,  as  certain  as  any  of  the  former,  who 
supposes  those  letters  were  set  there  by  the  amanuensis,  for 
Amar  li  Mohammed — "  at  the  command  of  Mohammed  " — as 
the  five  letters  prefixed  to  the  nineteenth  chapter  seem  to  be 
there  written  by  a  Jewish  scribe,  for  Cob  yaas — "  thus  he 
commanded." 

VOL.  V.— 12 


x78  THE  KORAN 

The  general  contents  of  the  "  Koran  "  may  be  divided  under 
three  heads:  First,  precepts  and  laws  in  matters  of  religion, 
such  as  prayer,  fasting,  pilgrimage ;  there  are  laws  also  given  in 
the  affairs  of  the  civil  life,  such  as  marriage,  the  possession  and 
bequeathing  of  property,  and  the  administration  of  justice. 
The  second  division  would  include  histories,  which  consist  in  a 
great  part  of  incidents  from  the  Bible,  as  Christians  know  it. 
Mohammed  probably  picked  up  a  good  deal  of  hearsay  knowl- 
edge in  this  department  from  Jews  and  Christians.  Some  of 
his  historical  incidents  are  purely  fabulous,  others  are  perver- 
sions or  falsifications  of  the  Scriptural  narrative.  This  portion 
of  the  "  Koran,"  interesting  and  anecdotic  as  it  is,  is  the  least 
satisfactory  of  the  work,  and  shows  the  writer  in  his  true  ig- 
norance, and  disregard  for  historic  verification.  When,  for 
instance,  he  confounds  Miriam,  the  sister  of  Moses,  with  Mary 
the  Mother  of  Christ,  he  shows  himself  lost  in  truly  Oriental 
clouds  of  mystic  error.  The  third  element  in  the  "  Koran  "  is 
a  large  body  of  admonitions,  many  of  them  addressed  to  the 
outside  world,  and  to  unbelievers  who  are  exhorted  to  accept 
the  creed  that  there  is  one  God  and  Mohammed  is  His  prophet. 
War  is  put  forth  as  a  legitimate  method  of  propagating  the 
faith.  The  duties  of  life,  such  as  justice,  temperance,  resigna- 
tion and  industry,  are  enforced.  Hell  is  threatened  to  infidels 
and  immoral  people;  and  from  whatever  sources  the  writer 
derived  his  materials  there  can  be  no  doubt  that  the  moral 
scheme  he  promulgated  was  in  every  sense  a  revelation  to  the 
degraded  idolaters  and  fire-worshippers,  amongst  whom  he  dis- 
charged the  mission  of  his  life.  Mohammed  preached  what 
he  called  the  truth,  with  the  sword  in  one  hand  and  the  "  Ko- 
ran "  in  the  other.  But  the  empire  established  by  the  sword 
would  long  since  have  crumbled  into  dust  like  that  of  Alex- 
ander or  Augustus,  unless  the  "  Koran  "  had  fixed  its  teach- 
ing in  the  minds  of  the  conquered,  had  regulated  by  its  precepts 
their  social  and  political  life,  had  supported  and  exalted  their 
faith  with  the  doctrine  of  one  Almighty  and  beneficent  God ; 
had  cheered  them  with  the  hope  of  a  Resurrection,  and  il- 
luminated their  minds  with  the  vision  of  a  Paradise,  the 
grossest  of  whose  delights  were  afterwards  to  be  interpreted 
by  Arabic  commentators  in  accordance  with  the  highest  spir- 
itual capabilities  of  the  human  race. 

E.  W. 


MOHAMMED  AND  MOHAMMEDANISM 
By  Thomas  Carlyle 

FROM  the  first  rude  times  of  Paganism  among  the  Scan- 
dinavians in  the  North,  we  advance  to  a  very  different 
epoch  of  religion,  among  a  very  different  people:  Mo- 
hammedanism among  the  Arabs.  A  great  change;  what  a 
change  and  progress  is  indicated  here,  in  the  universal  condi- 
tion and  thoughts  of  men! 

The  Hero  is  not  now  regarded  as  a  God  among  his  fellow- 
men;  but  as  one  God-inspired,  as  a  Prophet.  It  is  the  second 
phasis  of  Hero-worship:  the  first  or  oldest,  we  may  say,  has 
passed  away  without  return;  in  the  history  of  the  world  there 
will  not  again  be  any  man,  never  so  great,  whom  his  fellow-men 
will  take  for  a  god.  Nay  we  might  rationally  ask,  Did  any 
set  of  human  beings  ever  really  think  the  man  they  saw  there 
standing  beside  them  a  god,  the  maker  of  this  world?  Perhaps 
not:  it  was  usually  some  man  they  remembered,  or  had  seen. 
But  neither  can  this  any  more  be.  The  Great  Man  is  not  recog- 
nized henceforth  as  a  god  any  more. 

It  was  a  rude  gross  error,  that  of  counting  the  Great  Man  a 
god.  Yet  let  us  say  that  it  is  at  all  times  difficult  to  know  what 
he  is,  or  how  to  account  of  him  and  receive  him!  The  most 
significant  feature  in  the  history  of  an  epoch  is  the  manner  it 
has  of  welcoming  a  Great  Man.  Ever,  to  the  true  instincts  of 
men,  there  is  something  godlike  in  him.  Whether  they  shall 
take  him  to  be  a  god,  to  be  a  prophet,  or  what  they  shall  take 
him  to  be?  that  is  ever  a  grand  question;  by  their  way  of  an- 
swering that,  we  shall  see,  as  through  a  little  window,  into  the 
very  heart  of  these  men's  spiritual  condition.  For  at  bottom 
the  Great  Man,  as  he  comes  from  the  hand  of  Nature,  is  ever 
the  same  kind  of  thing:  Odin,  Luther,  Johnson,  Burns;  I  hope 
to  make  it  appear  that  these  are  all  originally  of  one  stuff;  that 
only  by  the  world's  reception  of  them,  and  the  shapes  they  as- 

179 


i8o  CARLYLE 

sume,  are  they  so  immeasurably  diverse.  The  worship  of  Odin 
astonishes  us, — to  fall  prostrate  before  the  Great  Man,  into 
deliquium  of  love  and  wonder  over  him,  and  feel  in  their  hearts 
that  he  was  a  denizen  of  the  skies,  a  god !  This  was  imperfect 
enough :  but  to  welcome,  for  example,  a  Burns  as  we  did,  was 
that  what  we  can  call  perfect?  The  most  precious  gift  that 
Heaven  can  give  to  the  Earth ;  a  man  of  "  genius  "  as  we  call 
it ;  the  Soul  of  a  Man  actually  sent  down  from  the  skies  with  a 
God's-message  to  us, — this  we  waste  away  as  an  idle  artificial 
firework,  sent  to  amuse  us  a  little,  and  sink  it  into  ashes,  wreck, 
and  ineffectuality :  such  reception  of  a  Great  Man  I  do  not  call 
very  perfect  either !  Looking  into  the  heart  of  the  thing,  one 
may  perhaps  call  that  of  Burns  a  still  uglier  phenomenon,  be- 
tokening still  sadder  imperfections  in  mankind's  ways,  than  the 
Scandinavian  method  itself!  To  fall  into  mere  unreasoning 
deliquium  of  love  and  admiration,  was  not  good ;  but  such  un- 
reasoning, nay  irrational  supercilious  no-love  at  all  is  perhaps 
still  worse ! — It  is  a  thing  forever  changing,  this  of  Hero-wor- 
ship :  different  in  each  age,  difficult  to  do  well  in  any  age.  In- 
deed, the  heart  of  the  whole  business  of  the  age,  one  may  say, 
is  to  do  it  well. 

We  have  chosen  Mohammed  not  as  the  most  eminent 
Prophet ;  but  as  the  one  we  are  freest  to  speak  of.  He  is  by  no 
means  the  truest  of  Prophets ;  but  I  do  esteem  him  a  true  one. 
Further,  as  there  is  no  danger  of  our  becoming,  any  of  us,  Mo- 
hammedans, I  mean  to  say  all  the  good  of  him  I  justly  can.  It 
is  the  way  to  get  at  his  secret :  let  us  try  to  understand  what  he 
meant  with  the  world ;  what  the  world  meant  and  means  with 
him,  will  then  be  a  more  answerable  question.  Our  current 
hypothesis  about  Mohammed,  that  he  was  a  scheming  Impos- 
tor, a  Falsehood  incarnate,  that  his  religion  is  a  mere  mass  of 
quackery  and  fatuity,  begins  really  to  be  now  untenable  to  any 
one.  The  lies,  which  well-meaning  zeal  has  heaped  round  this 
man,  are  disgraceful  to  ourselves  only.  When  Pococke  in- 
quired of  Grotius  where  the  proof  was  of  that  story  of  the 
pigeon,  trained  to  pick  peas  from  Mohammed's  ear,  and  pass 
for  an  angel  dictating  to  him,  Grotius  answered  that  there  was 
no  proof !  It  is  really  time  to  dismiss  all  that.  The  word  this 
man  spoke  has  been  the  life-guidance  now  of  a  hundred-and- 
eighty  millions  of  men  these  twelve-hundred  years.  These 
hundred-and-eighty  millions  were  made  by  God  as  well  as  we. 


MOHAMMED   AND   MOHAMMEDANISM  181 

A  greater  number  of  God's  creatures  believe  in  Mohammed's 
word  at  this  hour  than  in  any  other  word  whatever.  Are  we 
to  suppose  that  it  was  a  miserable  piece  of  spiritual  legerde- 
main, this  which  so  many  creatures  of  the  Almighty  have  lived 
by  and  died  by  ?  I,  for  my  part,  cannot  form  any  such  supposi- 
tion. I  will  believe  most  things  sooner  than  that.  One  would 
be  entirely  at  a  loss  what  to  think  of  this  world  at  all,  if 
quackery  so  grew  and  were  sanctioned  here. 

Alas,  such  theories  are  very  lamentable.  If  we  would  attain 
to  knowledge  of  anything  in  God's  true  Creation,  let  us  dis- 
believe them  wholly!  They  are  the  product  of  an  Age  of 
Scepticism;  they  indicate  the  saddest  spiritual  paralysis,  and 
mere  death-life  of  the  souls  of  men:  more  godless  theory,  I 
think,  was  never  promulgated  in  this  Earth.  A  false  man 
found  a  religion?  Why,  a  false  man  cannot  build  a  brick 
house!  If  he  do  not  know  and  follow  truly  the  properties  of 
mortar,  burnt  clay  and  what  else  he  works  in,  it  is  no  house 
that  he  makes,  but  a  rubbish-heap.  It  will  not  stand  for 
twelve  centuries,  to  lodge  a  hundred-and-eighty  millions;  it 
will  fall  straightway.  A  man  must  conform  himself  to  Nat- 
ure's laws,  be  verily  in  communion  with  Nature  and  the  truth 
of  things,  or  Nature  will  answer  him,  No,  not  at  all !  Speci- 
osities  are  specious — ah  me ! — a  Cagliostro,  many  Cagliostros, 
prominent  world-leaders,  do  prosper  by  their  quackery,  for  a 
day.  It  is  like  a  forged  bank-note ;  they  get  it  passed  out  of 
their  worthless  hands :  others,  not  they,  have  to  smart  for  it. 
Nature  bursts-up  in  fire-flames,  French  Revolutions  and  such- 
like, proclaiming  with  terrible  veracity  that  forged  notes  are 
forged. 

But  of  a  Great  Man  especially,  of  him  I  will  venture  to  assert 
that  it  is  incredible  he  should  have  been  other  than  true.  It 
seems  to  me  the  primary  foundation  of  him,  and  of  all  that  can 
lie  in  him,  this.  No  Mirabeau,  Napoleon,  Burns,  Cromwell, 
no  man  adequate  to  do  anything,  but  is  first  of  all  in  right 
earnest  about  it;  what  I  call  a  sincere  man.  I  should  say 
sincerity,  a  deep,  great,  genuine  sincerity,  is  the  first  char- 
acteristic of  all  men  in  any  way  heroic.  Not  the  sincerity  that 
calls  itself  sincere ;  ah  no,  that  is  a  very  poor  matter  indeed ; 
— a  shallow  braggart  conscious  sincerity;  oftenest  self-con- 
ceit mainly.  The  Great  Man's  sincerity  is  of  the  kind  he 
cannot  speak  of,  is  not  conscious  of:  nay,  I  suppose,  he  is 


iSa  CARLYLE 

conscious  rather  of  insincerity ;  for  what  man  can  walk  accu- 
rately by  the  law  of  truth  for  one  day?  No,  the  Great  Man 
does  not  boast  himself  sincere,  far  from  that ;  perhaps  does  not 
ask  himself  if  he  is  so :  I  would  say  rather,  his  sincerity  does 
not  depend  on  himself;  he  cannot  help  being  sincere!  The 
great  Fact  of  Existence  is  great  to  him.  Fly  as  he  will,  he 
cannot  get  out  of  the  awful  presence  of  this  Reality.  His  mind 
is  so  made ;  he  is  great  by  that,  first  of  all.  Fearful  and  won- 
derful, real  as  Life,  real  as  Death,  is  this  Universe  to  him. 
Though  all  men  should  forget  its  truth,  and  walk  in  a  vain 
show,  he  cannot.  At  all  moments  the  Flame-image  glares-in 
upon  him ;  undeniable,  there,  there ! — I  wish  you  to  take  this 
as  my  primary  definition  of  a  Great  Man.  A  little  man  may 
have  this,  it  is  competent  to  all  men  that  God  has  made :  but  a 
Great  Man  cannot  be  without  it. 

Such  a  man  is  what  we  call  an  original  man ;  he  comes  to 
us  at  first-hand.  A  messenger  he,  sent  from  the  Infinite  Un- 
known with  tidings  to  us.  We  may  call  him  Poet,  Prophet, 
God ; — in  one  way  or  other,  we  all  feel  that  the  words  he  utters 
are  as  no  other  man's  words.  Direct  from  the  Inner  Fact  of 
things: — he  lives,  and  has  to  live,  in  daily  communion  with 
that.  Hearsays  cannot  hide  it  from  him ;  he  is  blind,  home- 
less, miserable,  following  hearsays;  it  glares-in  upon  him. 
Really  his  utterances,  are  they  not  a  kind  of  "  revelation  " ; — 
what  we  must  call  such  for  want  of  other  name?  It  is  from 
the  heart  of  the  world  that  he  comes;  he  is  portion  of  the 
primal  reality  of  things.  God  has  made  many  revelations: 
but  this  man  too,  has  not  God  made  him,  the  latest  and  newest 
of  all  ?  The  "  inspiration  of  the  Almighty  giveth  him  under- 
standing " :  we  must  listen  before  all  to  him. 

This  Mohammed,  then,  we  will  in  no  wise  consider  as  an 
Inanity  and  Theatricality,  a  poor  conscious  ambitious  schemer ; 
we  cannot  conceive  him  so.  The  rude  message  he  delivered 
was  a  real  one  withal ;  an  earnest  confused  voice  from  the  un- 
known Deep.  The  man's  words  were  not  false,  nor  his  work- 
ings here  below ;  no  Inanity  and  Simulacrum ;  a  fiery  mass  of 
Life  cast-up  from  the  great  bosom  of  Nature  herself.  To 
kindle  the  world ;  the  world's  Maker  had  ordered  it  so.  Nei- 
ther can  the  faults,  imperfections,  insincerities  even,  of  Mo- 
hammed, if  such  were  never  so  well  proved  against  him,  shake 
this  primary  fact  about  him. 


MOHAMMED    AND    MOHAMMEDANISM  183 

On  the  whole,  we  make  too  much  of  faults;  the  details  of 
the  business  hide  the  real  centre  of  it.  Faults  ?  The  greatest 
of  faults,  I  should  say,  is  to  be  conscious  of  none.  Readers 
of  the  Bible  above  all,  one  would  think,  might  know  better. 
Who  is  called  there  "  the  man  according  to  God's  own  heart  "  ? 
David,  the  Hebrew  King,  had  fallen  into  sins  enough ;  blackest 
crimes;  there  was  no  want  of  sins.  And  thereupon  the  un- 
believers sneer  and  ask,  Is  this  your  man  according  to  God's 
heart  ?  The  sneer,  I  must  say,  seems  to  me  but  a  shallow  one. 
What  are  faults,  what  are  the  outward  details  of  a  life ;  if  the 
inner  secret  of  it,  the  remorse,  temptations,  true,  often-baffled, 
never-ended  struggle  of  it,  be  forgotten  ?  "  It  is  not  in  man 
that  walketh  to  direct  his  steps."  Of  all  acts,  is  not,  for  a  man, 
repentance  the  most  divine  ?  The  deadliest  sin,  I  say,  were  that 
same  supercilious  consciousness  of  no  sin ; — that  is  death ;  the 
heart  so  conscious  is  divorced  from  sincerity,  humility,  and 
fact ;  is  dead :  it  is  "  pure  "  as  dead  dry  sand  is  pure.  David's 
life  and  history,  as  written  for  us  in  those  Psalms  of  his,  I  con- 
sider to  be  the  truest  emblem  ever  given  of  a  man's  moral 
progress  and  warfare  here  below.  All  earnest  souls  will  ever 
discern  in  it  the  faithful  struggle  of  an  earnest  human  soul 
towards  what  is  good  and  best.  Struggle  often  baffled,  sore 
baffled,  down  as  into  entire  wreck ;  yet  a  struggle  never  ended ; 
ever,  with  tears,  repentance,  true  unconquerable  purpose,  be- 
gun anew.  Poor  human  nature !  Is  not  a  man's  walking,  in 
truth,  always  that :  "  a  succession  of  falls  "  ?  Man  can  do  no 
other.  In  this  wild  element  of  a  Life,  he  has  to  struggle  on- 
wards; now  fallen,  deep-abased;  and  ever,  with  tears,  re- 
pentance, with  bleeding  heart,  he  has  to  rise  again,  struggle 
again  still  onwards.  That  his  struggle  be  a  faithful  uncon- 
querable one :  that  is  the  question  of  questions.  We  will  put- 
up  with  many  sad  details,  if  the  soul  of  it  were  true.  Details 
by  themselves  will  never  teach  us  what  it  is.  I  believe  we  mis- 
estimate Mohammed's  faults  even  as  faults :  but  the  secret  of 
him  will  never  be  got  by  dwelling  there.  We  will  leave  all  this 
behind  us ;  and  assuring  ourselves  that  he  did  mean  some  true 
thing,  ask  candidly  what  it  was  or  might  be. 

These  Arabs  Mohammed  was  born  among  are  certainly  a 
notable  people.  Their  country  itself  is  notable ;  the  fit  habi- 
tation for  such  a  race.  Savage  inaccessible  rock-mountains, 


184  CARLYLE 

great  grim  deserts,  alternating  with  beautiful  strips  of  verdure : 
wherever  water  is,  there  is  greenness,  beauty;  odoriferous 
balm-shrubs,  date-trees,  frankincense-trees.  Consider  that 
wide  waste  horizon  of  sand,  empty,  silent,  like  a  sand-sea, 
dividing  habitable  place  from  habitable.  You  are  all  alone 
there,  left  alone  with  the  Universe ;  by  day  a  fierce  sun  blazing 
down  on  it  with  intolerable  radiance ;  by  night  the  great  deep 
Heaven  with  its  stars.  Such  a  country  is  fit  for  a  swift- 
handed,  deep-hearted  race  of  men.  There  is  something  most 
agile,  active,  and  yet  most  meditative,  enthusiastic  in  the  Arab 
character.  The  Persians  are  called  the  French  of  the  East; 
we  will  call  the  Arabs  Oriental  Italians.  A  gifted  noble  peo- 
ple ;  a  people  of  wild  strong  feelings,  and  of  iron  restraint  over 
these:  the  characteristic  of  noblemindedness,  of  genius. 
The  wild  Bedouin  welcomes  the  stranger  to  his  tent,  as  one 
having  right  to  all  that  is  there ;  were  it  his  worst  enemy,  he 
will  slay  his  foal  to  treat  him,  will  serve  him  with  sacred  hospi- 
tality for  three  days,  will  set  him  fairly  on  his  way ; — and  then, 
by  another  law  as  sacred,  kill  him  if  he  can.  In  words  too,  as 
in  action.  They  are  not  a  loquacious  people,  taciturn  rather ; 
but  eloquent,  gifted  when  they  do  speak.  An  earnest,  truth- 
ful kind  of  men.  They  are,  as  we  know,  of  Jewish  kindred : 
but  with  that  deadly  terrible  earnestness  of  the  Jews  they  seem 
to  combine  something  graceful,  brilliant,  which  is  not  Jewish. 
They  had  "  poetic  contests  "  among  them  before  the  time  of 
Mohammed.  Sale  says,  at  Ocadh,  in  the  South  of  Arabia, 
there  were  yearly  fairs,  and  there,  when  the  merchandising  was 
done,  Poets  sang  for  prizes : — the  wild  people  gathered  to  hear 
that. 

One  Jewish  quality  these  Arabs  manifest ;  the  outcome  of 
many  or  of  all  high  qualities:  what  we  may  call  religiosity. 
From  of  old  they  had  been  zealous  worshippers,  according  to 
their  light.  They  worshipped  the  stars,  as  Sabeans ;  wor- 
shipped many  natural  objects — recognized  them  as  symbols, 
immediate  manifestations,  of  the  Maker  of  Nature.  It  was 
wrong ;  and  yet  not  wholly  wrong.  All  God's  works  are  still 
in  a  sense  symbols  of  God.  Do  we  not,  as  I  urged,  still  ac- 
count it  a  merit  to  recognize  a  certain  inexhaustible  signifi- 
cance, "  poetic  beauty  "  as  we  name  it,  in  all  natural  objects 
whatsoever?  A  man  is  a  poet,  and  honored,  for  doing  that, 
and  speaking  or  singing  it — a  kind  of  diluted  worship.  They 


MOHAMMED    AND    MOHAMMEDANISM  185 

had  many  Prophets,  these  Arabs ;  Teachers  each  to  his  tribe, 
each  according  to  the  light  he  had.  But  indeed,  have  we  not 
from  of  old  the  noblest  of  proofs,  still  palpable  to  every  one  of 
us,  of  what  devoutness  and  noblemindedness  had  dwelt  in 
these  rustic  thoughtful  peoples  ?  Biblical  critics  seem  agreed 
that  our  own  Book  of  Job  was  written  in  that  region  of  the 
world.  I  call  that,  apart  from  all  theories  about  it,  one  of  the 
grandest  things  ever  written  with  pen.  One  feels,  indeed,  as  if 
it  were  not  Hebrew ;  such  a  noble  universality,  different  from 
noble  patriotism  or  sectarianism,  reigns  in  it.  A  noble  Book ; 
all  men's  Book !  It  is  our  first,  oldest  statement  of  the  never- 
ending  Problem, — man's  destiny,  and  God's  ways  with  him 
here  in  this  earth.  And  all  in  such  free  flowing  outlines; 
grand  in  its  sincerity,  in  its  simplicity ;  in  its  epic  melody,  and 
repose  of  reconcilement.  There  is  the  seeing  eye,  the  mildly 
understanding  heart.  So  true  everyway;  true  eyesight  and 
vision  for  all  things ;  material  things  no  less  than  spiritual : 
the  Horse — "  hast  thou  clothed  his  neck  with  thunder?  " — he 
"  laughs  at  the  shaking  of  the  spear !  "  Such  living  likenesses 
were  never  since  drawn.  Sublime  sorrow,  sublime  reconcilia- 
tion; oldest  choral  melody  as  of  the  heart  of  mankind; — so 
soft,  and  great ;  as  the  summer  midnight,  as  the  world  with  its 
seas  and  stars !  There  is  nothing  written,  I  think,  in  the  Bible 
or  out  of  it,  of  equal  literary  merit. — 

To  the  idolatrous  Arabs  one  of  the  most  ancient  universal 
objects  of  worship  was  that  Black  Stone,  still  kept  in  the  build- 
ing called  Caabah  at  Mecca.  Diodorus  Siculus  mentions  this 
Caabah  in  a  way  not  to  be  mistaken,  as  the  oldest,  most  hon- 
ored temple  in  his  time ;  that  is,  some  half-century  before  our 
Era.  Silvestre  de  Sacy  says  there  is  some  likelihood  that  the 
Black  Stone  is  an  aerolite.  In  that  case,  some  man  might  see 
it  fall  out  of  Heaven !  It  stands  now  beside  the  Well  Zemzem ; 
the  Caabah  is  built  over  both.  A  Well  is  in  all  places  a  beauti- 
ful affecting  object,  gushing  out  like  life  from  the  hard  earth ; — 
still  more  so  in  those  hot  dry  countries,  where  it  is  the  first 
condition  of  being.  The  Well  Zemzem  has  its  name  from  the 
bubbling  sound  of  the  waters,  sem-zem;  they  think  it  is  the 
Well  which  Hagar  found  with  her  little  Ishmael  in  the  wilder- 
ness: the  aerolite  and  it  have  been  sacred  now,  and  had  a 
Caabah  over  them,  for  thousands  of  years.  A  curious  object, 
that  Caabah !  There  it  stands  at  this  hour,  in  the  black  cloth- 


,86  CARLYLE 

covering  the  Sultan  sends  it  yearly ;  "  twenty-seven  cubits 
high ;  " ;  with  circuit,  with  double  circuit  of  pillars,  with  fes- 
toon rows  of  lamps  and  quaint  ornaments :  the  lamps  will  be 
lighted  again  this  night — to  glitter  again  under  the  stars.  An 
authentic  fragment  of  the  oldest  Past.  It  is  the  Keblah  of  all 
Moslem :  from  Delhi  all  onwards  to  Morocco,  the  eyes  of  in- 
numerable praying  men  are  turned  towards  it,  five  times,  this 
day  and  all  days :  one  of  the  notablest  centres  in  the  Habita- 
tion of  Men. 

It  had  been  from  the  sacredness  attached  to  this  Caabah 
Stone  and  Hagar's  Well,  from  the  pilgrimings  of  all  tribes  of 
Arabs  thither,  that  Mecca  took  its  rise  as  a  Town.  A  great 
town  once,  though  much  decayed  now.  It  has  no  natural  ad- 
vantage for  a  town ;  stands  in  a  sandy  hollow  amid  bare  barren 
hills,  at  a  distance  from  the  sea ;  its  provisions,  its  very  bread, 
have  to  be  imported.  But  so  many  pilgrims  needed  lodgings : 
and  then  all  places  of  pilgrimage  do,  from  the  first,  become 
places  of  trade.  The  first  day  pilgrims  meet,  merchants  have 
also  met :  where  men  see  themselves  assembled  for  one  object, 
they  find  that  they  can  accomplish  other  objects  which  depend 
on  meeting  together.  Mecca  became  the  Fair  of  all  Arabia. 
And  thereby  indeed  the  chief  staple  and  warehouse  of  what- 
ever Commerce  there  was  between  the  Indian  and  the  Western 
countries,  Syria,  Egypt,  even  Italy.  It  had  at  one  time  a 
population  of  100,000;  buyers,  forwarders  of  those  Eastern 
and  Western  products ;  importers  for  their  own  behoof  of  pro- 
visions and  corn.  The  government  was  a  kind  of  irregular 
aristocratic  republic,  not  without  a  touch  of  theocracy.  Ten 
Men  of  a  chief  tribe,  chosen  in  some  rough  way,  were  Govern- 
ors of  Mecca,  and  Keepers  of  the  Caabah.  The  Koreish  were 
the  chief  tribe  in  Mohammed's  time;  his  own  family  was  of 
that  tribe.  The  rest  of  the  Nation,  fractioned  and  cut-asunder 
by  deserts,  lived  under  similar  rude  patriarchal  governments 
by  one  or  several:  herdsmen,  carriers,  traders,  generally  rob- 
bers too ;  being  oftenest  at  war  one  with  another,  or  with  all : 
held  together  by  no  open  bond,  if  it  were  not  this  meeting  at 
the  Caabah,  where  all  forms  of  Arab  Idolatry  assembled  in 
common  adoration ; — held  mainly  by  the  inward  indissoluble 
bond  of  a  common  blood  and  language.  In  this  way  had  the 
Arabs  lived  for  long  ages,  unnoticed  by  the  world ;  a  people  of 
great  qualities,  unconsciously  waiting  for  the  day  when  they 


MOHAMMED    AND    MOHAMMEDANISM  187 

should  become  notable  to  all  the  world.  Their  Idolatries  ap- 
pear to  have  been  in  a  tottering  state ;  much  was  getting  into 
confusion  and  fermentation  among  them.  Obscure  tidings  of 
the  most  important  Event  ever  transacted  in  this  world,  the 
Life  and  Death  of  the  Divine  Man  in  Judea,  at  once  the  symp- 
tom and  cause  of  immeasurable  change  to  all  people  in  the 
world,  had  in  the  course  of  centuries  reached  into  Arabia  too ; 
and  could  not  but,  of  itself,  have  produced  fermentation  there. 

It  was  among  this  Arab  people,  so  circumstanced,  in  the 
year  570  of  our  Era,  that  the  man  Mohammed  was  born.  He 
was  of  the  family  of  Hashem,  of  the  Koreish  tribe  as  we  said ; 
though  poor,  connected  with  the  chief  persons  of  his  country. 
Almost  at  his  birth  he  lost  his  Father ;  at  the  age  of  six  years 
his  Mother  too,  a  woman  noted  for  her  beauty,  her  worth  and 
sense :  he  fell  to  the  charge  of  his  Grandfather,  an  old  man,  a 
hundred  years  old.  A  good  old  man:  Mohammed's  Father, 
Abdallah,  had  been  his  youngest  favorite  son.  He  saw  in 
Mohammed,  with  his  old  life-worn  eyes,  a  century  old,  the  lost 
Abdallah  come  back  again,  all  that  was  left  of  Abdallah.  He 
loved  the  little  orphan  Boy  greatly;  used  to  say  they  must 
take  care  of  that  beautiful  little  Boy,  nothing  in  their  kindred 
was  more  precious  than  he.  At  his  death,  while  the  boy  was 
still  but  two  years  old,  he  left  him  in  charge  to  Abu  Thaleb  the 
eldest  of  the  Uncles,  as  to  him  that  now  was  head  of  the  house. 
By  this  Uncle,  a  just  and  rational  man  as  everything  betokens, 
Mohammed  was  brought-up  in  the  best  Arab  way. 

Mohammed,  as  he  grew  up,  accompanied  his  Uncle  on  trad- 
ing journeys  and  suchlike;  in  his  eighteenth  year  one  finds 
him  a  fighter  following  his  Uncle  in  war.  But  perhaps  the 
most  significant  of  all  his  journeys  is  one  we  find  noted  as  of 
some  years'  earlier  date :  a  journey  to  the  Fairs  of  Syria.  The 
young  man  here  first  came  in  contact  with  a  quite  foreign 
world, — with  one  foreign  element  of  endless  moment  to  him : 
the  Christian  Religion.  I  know  not  what  to  make  of  that 
"  Sergius,  the  Nestorian  Monk,"  whom  Abu  Thaleb  and  he 
are  said  to  have  lodged  with ;  or  how  much  any  monk  could 
have  taught  one  still  so  young.  Probably  enough  it  is  greatly 
exaggerated,  this  of  the  Nestorian  Monk.  Mohammed  was 
only  fourteen ;  had  no  language  but  his  own :  much  in  Syria 
must  have  been  a  strange  unintelligible  whirlpool  to  him.  But 


i88  CARLYLE 

the  eyes  of  the  lad  were  open ;  glimpses  of  many  things  would 
doubtless  be  taken-in,  and  lie  very  enigmatic  as  yet,  which 
were  to  ripen  in  a  strange  way  into  views,  into  beliefs  and  in- 
sights one  day.  These  journeys  to  Syria  were  probably  the 
beginning  of  much  to  Mohammed. 

One  other  circumstance  we  must  not  forget:  that  he  had 
no  school-learning ;  of  the  thing  we  call  school-learning  none 
at  all.  The  art  of  writing  was  but  just  introduced  into  Arabia ; 
it  seems  to  be  the  true  opinion  that  Mohammed  never  could 
write!  Life  in  the  Desert,  with  its  experiences,  was  all  his 
education.  What  of  this  infinite  Universe  he,  from  his  dim 
place,  with  his  own  eyes  and  thoughts,  could  take  in,  so  much 
and  no  more  of  it  was  he  to  know.  Curious,  if  we  will  reflect 
on  it,  this  of  having  no  books.  Except  by  what  he  could  see 
for  himself,  or  hear  of  by  uncertain  rumor  of  speech  in  the 
obscure  Arabian  Desert,  he  could  know  nothing.  The  wis- 
dom that  had  been  before  him  or  at  a  distance  from  him  in  the 
world,  was  in  a  manner  as  good  as  not  there  for  him.  Of  the 
great  brother  souls,  flame-beacons  through  so  many  lands  and 
times,  no  one  directly  communicates  with  this  great  soul.  He 
is  alone  there,  deep  down  in  the  bosom  of  the  Wilderness ;  has 
to  grow  up  so, — alone  with  Nature  and  his  own  Thoughts. 

But,  from  an  early  age,  he  had  been  remarked  as  a  thought- 
ful man.  His  companions  named  him  "  Al  Amin,  the  Faith- 
ful." A  man  of  truth  and  fidelity;  true  in  what  he  did,  in 
what  he  spake  and  thought.  They  noted  that  he  always  meant 
something.  A  man  rather  taciturn  in  speech;  silent  when 
there  was  nothing  to  be  said;  but  pertinent,  wise,  sincere, 
when  he  did  speak;  always  throwing  light  on  the  matter. 
This  is  the  only  sort  of  speech  worth  speaking !  Through  life 
we  find  him  to  have  been  regarded  as  an  altogether  solid, 
brotherly,  genuine  man.  A  serious,  sincere  character;  yet 
amiable,  cordial,  companionable,  jocose  even ; — a  good  laugh 
in  him  withal :  there  are  men  whose  laugh  is  as  untrue  as  any- 
thing about  them ;  who  cannot  laugh.  One  hears  of  Moham- 
med's beauty:  his  fine  sagacious  honest  face,  brown  florid 
complexion,  beaming  black  eyes ; — I  somehow  like  too  that 
vein  on  the  brow,  which  swelled-up  black  when  he  was  in 
anger :  like  the  "  horse-shoe  vein  "  in  Scott's  Red-gauntlet.  It 
was  a  kind  of  feature  in  the  Hashem  family,  this  black  swelling 
vein  in  the  brow;  Mahomet  had  it  prominent,  as  would  ap- 


MOHAMMED    AND    MOHAMMEDANISM  189 

pear.  A  spontaneous,  passionate,  yet  just,  true-meaning 
man !  Full  of  wild  faculty,  fire  and  light ;  of  wild  worth,  all 
uncultured;  working  out  his  life-task  in  the  depths  of  the 
Desert  there. 

How  he  was  placed  with  Kadijah,  a  rich  Widow,  as  her 
Steward,  and  travelled  in  her  business,  again  to  the  Fairs  of 
Syria;  how  he  managed  all,  as  one  can  well  understand,  with 
fidelity,  adroitness;  how  her  gratitude,  her  regard  for  him 
grew :  the  story  of  their  marriage  is  altogether  a  graceful  in- 
telligible one,  as  told  us  by  the  Arab  authors.  He  was  twenty- 
five  ;  she  forty,  though  still  beautiful.  He  seems  to  have  lived 
in  a  most  affectionate,  peaceable,  wholesome  way  with  this 
wedded  benefactress;  loving  her  truly,  and  her  alone.  It 
goes  greatly  against  the  impostor  theory,  the  fact  that  he  lived 
in  this  entirely  unexceptionable,  entirely  quiet  and  common- 
place way,  till  the  heat  of  his  years  was  done.  He  was  forty 
before  he  talked  of  any  mission  from  Heaven.  All  his  irregu- 
larities, real  and  supposed,  date  from  after  his  fiftieth  year, 
when  the  good  Kadijah  died.  All  his  "  ambition,"  seemingly, 
had  been,  hitherto,  to  live  an  honest  life ;  his  "  fame,"  the 
mere  good  opinion  of  neighbors  that  knew  him,  had  been 
sufficient  hitherto.  Not  till  he  was  already  getting  old,  the 
prurient  heat  of  his  life  all  burnt  out,  and  peace  growing  to  be 
the  chief  thing  this  world  could  give  him,  did  he  start  on  the 
"  career  of  ambition  " ;  and,  belying  all  his  past  character  and 
existence,  set-up  as  a  wretched  empty  charlatan  to  acquire 
what  he  could  now  no  longer  enjoy !  For  my  share,  I  have  no 
faith  whatever  in  that. 

Ah  no :  this  deep-hearted  Son  of  the  Wilderness,  with  his 
beaming  black  eyes  and  open  social  deep  soul,  had  other 
thoughts  in  him  than  ambition.  A  silent  great  soul ;  he  was 
one  of  those  who  cannot  but  be  in  earnest ;  whom  Nature  her- 
self has  appointed  to  be  sincere.  While  others  walk  in  formu- 
las and  hearsays,  contented  enough  to  dwell  there,  this  man 
could  not  screen  himself  in  formulas ;  he  was  alone  with  his 
own  soul  and  the  reality  of  things.  The  great  Mystery  of  Ex- 
istence, as  I  said,  glared-in  upon  him,  with  its  terrors,  with  its 
splendors;  no  hearsays  could  hide  that  unspeakable  fact, 
"  Here  am  I ! "  Such  sincerity,  as  we  named  it,  has  in  very 
truth  something  of  divine.  The  word  of  such  a  man  is  a 
Voice  direct  from  Nature's  own  Heart.  Men  do  and  must 


I9o  CARLYLE 

listen  to  that  as  to  nothing  else ; — all  else  is  wind  in  compari- 
son. From  of  old,  a  thousand  thoughts,  in  his  pilgrimings 
and  wanderings,  had  been  in  this  man :  What  am  I  ?  What  is 
this  unfathomable  Thing  I  live  in,  which  men  name  Universe  ? 
What  is  Life ;  what  is  Death  ?  What  am  I  to  believe  ?  What 
am  I  to  do  ?  The  grim  rocks  of  Mount  Hara,  of  Mount  Sinai, 
the  stern  sandy  solitudes  answered  not.  The  great  Heaven 
rolling  silent  overhead,  with  its  blue-glancing  stars,  answered 
not.  There  was  no  answer.  The  man's  own  soul,  and  what 
of  God's  inspiration  dwelt  there,  had  to  answer ! 

It  is  the  thing  which  all  men  have  to  ask  themselves ;  which 
we  too  have  to  ask,  and  answer.  This  wild  man  felt  it  to  be  of 
infinite  moment;  all  other  things  of  no  moment  whatever  in 
comparison.  The  jargon  of  argumentative  Greek  Sects, 
vague  traditions  of  Jews,  the  stupid  routine  of  Arab  Idolatry : 
there  was  no  answer  in  these.  A  Hero,  as  I  repeat,  has  this 
first  distinction,  which  indeed  we  may  call  first  and  last,  the 
Alpha  and  Omega  of  his  whole  Heroism,  That  he  looks 
through  the  shows  of  things  into  things.  Use  and  wont,  re- 
spectable hearsay,  respectable  formula :  all  these  are  good,  or 
are  not  good.  There  is  something  behind  and  beyond  all 
these,  which  all  these  must  correspond  with,  be  the  image  of, 
or  they  are — Idolatries;  "  bits  of  black  wood  pretending  to  be 
God  " ;  to  the  earnest  soul  a  mockery  and  abomination.  Idol- 
atries never  so  gilded  waited  on  by  heads  of  the  Koreish,  will 
do  nothing  for  this  man.  Though  all  men  walk  by  them, 
what  good  is  it  ?  The  great  Reality  stands  glaring  there  upon 
hint.  He  there  has  to  answer  it,  or  perish  miserably.  Now, 
even  now,  or  else  through  all  Eternity  never !  Answer  it ; 
thou  must  find  an  answer. — Ambition  ?  What  could  all  Arabia 
do  for  this  man ;  with  the  crown  of  Greek  Heraclius,  of  Persian 
Chosroes,  and  all  crowns  in  the  Earth ; — what  could  they  all 
do  for  him  ?  It  was  not  of  the  Earth  he  wanted  to  hear  tell ; 
it  was  of  the  Heaven  above  and  of  the  Hell  beneath.  All 
crowns  and  sovereignties  whatsoever,  where  would  they  in  a 
few  brief  years  be  ?  To  be  Sheik  of  Mecca  or  Arabia,  and  have 
a  bit  of  gilt  wood  put  into  your  hand, — will  that  be  one's  salva- 
tion? I  decidedly  think,  not.  We  will  leave  it  altogether, 
this  impostor  hypothesis,  as  not  credible;  not  very  tolerable 
even,  worthy  chiefly  of  dismissal  by  us. 

Mohammed  had  been  wont  to  retire  yearly,  during  the 


MOHAMMED    AND    MOHAMMEDANISM  191 

month  Ramadhan,  into  solitude  and  silence ;  as  indeed  was  the 
Arab  custom ;  a  praiseworthy  custom,  which  such  a  man, 
above  all,  would  find  natural  and  useful.  Communing  with 
his  own  heart,  in  the  silence  of  the  mountains ;  himself  silent ; 
open  to  the  "  small  still  voices  " :  it  was  a  right  natural  cus- 
tom !  Mohammed  was  in  his  fortieth  year,  when  having  with- 
drawn to  a  cavern  in  Mount  Hara,  near  Mecca,  during  this 
Ramadhan,  to  pass  the  month  in  prayer,  and  meditation  on 
those  great  questions,  he  one  day  told  his  wife  Kadijah,  who 
with  his  household  was  with  him  or  near  him  this  year,  that 
by  the  unspeakable  special  favor  of  Heaven  he  had  now  found 
it  all  out ;  was  in  doubt  and  darkness  no  longer,  but  saw  it  all. 
That  all  these  Idols  and  Formulas  were  nothing,  miserable 
bits  of  wood;  that  there  was  One  God  in  and  over  all;  and 
we  must  leave  all  idols,  and  look  to  Him.  That  God  is  great ; 
and  that  there  is  nothing  else  great !  He  is  the  Reality. 
Wooden  Idols  are  not  real ;  He  is  real.  He  made  us  at  first, 
sustains  us  yet ;  we  and  all  things  are  but  the  shadow  of  Him ; 
a  transitory  garment  veiling  the  Eternal  Splendor.  "  Allah 
akbar,"  God  is  great ; — and  then  also  "  Islam,"  That  we  must 
submit  to  God.  That  our  whole  strength  lies  in  resigned  sub- 
mission to  Him,  whatsoever  He  do  to  us.  For  this  world,  and 
for  the  other !  The  thing  He  sends  to  us,  were  it  death  and 
worse  than  death,  shall  be  good,  shall  be  best ;  we  resign  our- 
selves to  God. — "  If  this  be  Islam,"  says  Goethe,  "  do  we  not 
all  live  in  Islam  f  "  Yes,  all  of  us  that  have  any  moral  life ;  we 
all  live  so.  It  has  ever  been  held  the  highest  wisdom  for  a  man 
not  merely  to  submit  to  Necessity, — Necessity  will  make  him 
submit, — but  to  know  and  believe  well  that  the  stern  thing 
which  Necessity  had  ordered  was  the  wisest,  the  best,  the  thing 
wanted  there.  To  cease  his  frantic  pretension  of  scanning  this 
great  God's-World  in  his  small  fraction  of  a  brain ;  to  know 
that  it  had  verily,  though  deep  beyond  his  soundings,  a  Just 
Law,  that  the  soul  of  it  was  Good ; — that  his  part  in  it  was  to 
conform  to  the  Law  of  the  Whole,  and  in  devout  silence  follow 
that ;  not  questioning  it,  obeying  it  as  unquestionable. 

I  say,  this  is  yet  the  only  true  morality  known.  A  man  is 
right  and  invincible,  virtuous  and  on  the  road  towards  sure 
conquest,  precisely  while  he  joins  himself  to  the  great  deep 
Law  of  the  World,  in  spite  of  all  superficial  laws,  temporary 
appearances,  profit-and-loss  calculations;  he  is  victorious 


192 


CARLYLE 


while  he  cooperates  with  that  great  central  Law,  not  victorious 
otherwise : — and  surely  his  first  chance  of  cooperating  with  it, 
or  getting  into  the  course  of  it,  is  to  know  with  his  whole  soul 
that  it  is;  that  it  is  good,  and  alone  good !  This  is  the  soul  of 
Islam ;  it  is  properly  the  soul  of  Christianity ; — for  Islam  is 
definable  as  a  confused  form  of  Christianity ;  had  Christianity 
not  been,  neither  had  it  been.  Christianity  also  commands  us, 
before  all,  to  be  resigned  to  God.  We  are  to  take  no  counsel 
with  flesh-and-blood ;  give  ear  to  no  vain  cavils,  vain  sorrows 
and  wishes :  to  know  that  we  know  nothing ;  that  the  worst 
and  crudest  to  our  eyes  is  not  what  it  seems ;  that  we  have  to 
receive  whatsoever  befalls  us  as  sent  from  God  above,  and  say, 
It  is  good  and  wise,  God  is  great !  "  Though  He  slay  me,  yet 
will  I  trust  in  Him."  Islam  means  in  its  way  Denial  of  Self, 
Annihilation  of  Self.  This  is  yet  the  highest  Wisdom  that 
Heaven  has  revealed  to  our  Earth. 

Such  light  had  come,  as  it  could,  to  illuminate  the  darkness 
of  this  wild  Arab  soul.  A  confused  dazzling  splendor  as  of 
life  and  Heaven,  in  the  great  darkness  which  threatened  to  be 
death :  he  called  it  revelation  and  the  angel  Gabriel ; — who  of 
us  yet  can  know  what  to  call  it  ?  It  is  the  "  inspiration  of  the 
Almighty  that  giveth  us  understanding."  To  know;  to  get 
into  the  truth  of  anything,  is  ever  a  mystic  act, — of  which  the 
best  Logics  can  but  babble  on  the  surface.  "  Is  not  Belief  the 
true  god-announcing  Miracle  ?  "  says  Novalis. — That  Moham- 
med's whole  soul,  set  in  flame  with  this  grand  Truth  vouch- 
safed him,  should  feel  as  if  it  were  important  and  the  only  im- 
portant thing,  was  very  natural.  That  Providence  had  un- 
speakably honored  him  by  revealing  it,  saving  him  from 
death  and  darkness;  that  he  therefore  was  bound  to  make 
known  the  same  to  all  creatures:  this  is  what  was  meant  by 
"  Mohammed  is  the  Prophet  of  God  ";  this  too  is  not  without 
its  true  meaning. — 

The  good  Kadijah,  we  can  fancy,  listened  to  him  with  won- 
der, with  doubt :  at  length  she  answered :  Yes,  it  was  true  this 
that  he  said.  One  can  fancy  too  the  boundless  gratitude  of 
Mohammed  ;  and  how  of  all  the  kindnesses  she  had  done  him, 
this  of  believing  the  earnest  struggling  word  he  now  spoke  was 
the  greatest.  "  It  is  certain,"  says  Novalis,  "  my  Conviction 
gains  infinitely,  the  moment  another  soul  will  believe  in  it." 
It  is  a  boundless  favor. — He  never  forgot  this  good  Kadijah. 


MOHAMMED  AND  MOHAMMEDANISM      193 

Long  afterwards,  Ayesha  his  young  favorite  wife,  a  woman 
who  indeed  distinguished  herself  among  the  Moslem,  by  all 
manner  of  qualities,  through  her  whole  long  life ;  this  young 
brilliant  Ayesha  was,  one  day,  questioning  him :  "  Now  am 
not  I  better  than  Kadijah  ?  She  was  a  widow ;  old,  and  had 
lost  her  looks :  you  love  me  better  than  you  did  her  ? " — 
"  No,  by  Allah !  "  answered  Mohammed :  "  No,  by  Allah !  She 
believed  in  me  when  none  else  would  believe.  In  the  whole 
world  I  had  but  one  friend,  and  she  was  that !  " — Seid,  his 
Slave,  also  believed  in  him ;  these  with  his  young  Cousin  AH, 
Abu  Thaleb's  son,  were  his  first  converts. 

He  spoke  of  his  Doctrine  to  this  man  and  that ;  but  the  most 
treated  it  with  ridicule,  with  indifference;  in  three  years,  I 
think,  he  had  gained  but  thirteen  followers.  His  progress 
was  slow  enough.  His  encouragement  to  go  on,  was  alto- 
gether the  usual  encouragement  that  such  a  man  in  such  a  case 
meets.  After  some  three  years  of  small  success,  he  invited 
forty  of  his  chief  kindred  to  an  entertainment ;  and  there  stood- 
up  and  told  them  what  his  pretension  was:  that  he  had  this 
thing  to  promulgate  abroad  to  all  men  ;  that  it  was  the  highest 
thing,  the  one  thing :  which  of  them  would  second  him  in  that  ? 
Amid  the  doubt  and  silence  of  all,  young  Ali,  as  yet  a  lad  of 
sixteen,  impatient  of  the  silence,  started-up,  and  exclaimed  in 
passionate  fierce  language  that  he  would!  The  assembly, 
among  whom  was  Abu  Thaleb,  Ali's  Father,  could  not  be  un- 
friendly to  Mohammed ;  yet  the  sight  there,  of  one  unlettered 
elderly  man,  with  a  lad  of  sixteen,  deciding  on  such  an  enter- 
prise against  all  mankind,  appeared  ridiculous  to  them;  the 
assembly  broke-up  in  laughter.  Nevertheless  it  proved  not  a 
laughable  thing;  it  was  a  very  serious  thing!  As  for  this 
young  Ali,  one  cannot  but  like  him.  A  noble-minded  creat- 
ure, as  he  shows  himself,  now  and  always  afterwards ;  full  of 
affection,  of  fiery  daring.  Something  chivalrous  in  him ; 
brave  as  a  lion ;  yet  with  a  grace,  a  truth  and  affection  worthy 
of  Christian  knighthood.  He  died  by  assassination  in  the 
Mosque  at  Bagdad ;  a  death  occasioned  by  his  own  generous 
fairness,  confidence  in  the  fairness  of  others:  he  said  if  the 
wound  proved  not  unto  death,  they  must  pardon  the  Assassin ; 
but  if  it  did,  then  they  must  slay  him  straightway,  that  so  they 
two  in  the  same  hour  might  appear  before  God,  and  see  which 
side  of  that  quarrel  was  the  just  one ! 
VOL.  V.— 13 


I94  CARLYLE 

Mohammed  naturally  gave  offence  to  the  Koreish,  Keepers 
of  the  Caabah,  superintendents  of  the  Idols.  One  or  two  men 
of  influence  had  joined  him:  the  thing  spread  slowly,  but  it 
was  spreading.  Naturally  he  gave  offence  to  everybody: 
Who  is  this  that  pretends  to  be  wiser  than  we  all ;  that  rebukes 
us  all,  as  mere  fools  and  worshippers  of  wood !  Abu  Thaleb 
the  good  Uncle  spoke  with  him :  Could  he  not  be  silent  about 
all  that ;  believe  it  all  for  himself,  and  not  trouble  others,  anger 
the  chief  men,  endanger  himself  and  them  all,  talking  of  it? 
Mohammed  answered:  If  the  Sun  stood  on  his  right  hand 
and  the  Moon  on  his  left,  ordering  him  to  hold  his  peace,  he 
could  not  obey !  No :  there  was  something  in  this  Truth  he 
had  got  which  was  of  Nature  herself ;  equal  in  rank  to  Sun,  or 
Moon,  or  whatsoever  thing  Nature  had  made.  It  would  speak 
itself  there,  so  long  as  the  Almighty  allowed  it,  in  spite  of  Sun 
and  Moon,  and  all  Koreish  and  all  men  and  things.  It  must 
do  that,  and  could  do  no  other.  Mohammed  answered  so ;  and, 
they  say,  "  burst  into  tears."  Burst  into  tears :  he  felt  that 
Abu  Thaleb  was  good  to  him ;  that  the  task  he  had  got  was  no 
soft,  but  a  stern  and  great  one. 

He  went  on  speaking  to  who  would  listen  to  him ;  publish- 
ing his  Doctrine  among  the  pilgrims  as  they  came  to  Mecca ; 
gaining  adherents  in  this  place  and  that.  Continual  contra- 
diction, hatred,  open  or  secret  danger  attended  him.  His 
powerful  relations  protected  Mohammed  himself;  but  by  and 
by,  on  his  own  advice,  all  his  adherents  had  to  quit  Mecca,  and 
seek  refuge  in  Abyssinia  over  the  sea.  The  Koreish  grew 
ever  angrier ;  laid  plots,  and  swore  oaths  among  them,  to  put 
Mohammed  to  death  with  their  own  hands.  Abu  Thaleb  was 
dead,  the  good  Kadijah  was  dead.  Mohammed  is  not  solici- 
tous of  sympathy  from  us ;  but  his  outlook  at  this  time  was  one 
of  the  dismallest.  He  had  to  hide  in  caverns,  escape  in  dis- 
guise ;  fly  hither  and  thither ;  homeless,  in  continual  peril  of 
his  life.  More  than  once  it  seemed  all-over  with  him;  more 
than  once  it  turned  on  a  straw,  some  rider's  horse  taking 
fright  or  the  like,  whether  Mohammed  and  his  Doctrine  had 
not  ended  there,  and  not  been  heard  of  at  all.  But  it  was  not 
to  end  so. 

In  the  thirteenth  year  of  his  mission,  finding  his  enemies  all 
banded  against  him,  forty  sworn  men,  one  out  of  every  tribe, 
waiting  to  take  his  life,  and  no  continuance  possible  at  Mecca 


MOHAMMED    AND    MOHAMMEDANISM  195 

for  him  any  longer,  Mohammed  fled  to  the  place  then  called 
Yathreb,  where  he  had  gained  some  adherents ;  the  place  they 
now  call  Medina,  or  "  Medinat  al  Nabi,  the  City  of  the 
Prophet,"  from  that  circumstance.  It  lay  some  200  miles  off, 
through  rocks  and  deserts ;  not  without  great  difficulty,  in  such 
mood  as  we  may  fancy,  he  escaped  thither,  and  found  welcome. 
The  whole  East  dates  its  era  from  this  Flight,  Hegira  as  they 
name  it :  the  Year  i  of  this  Hegira  is  622  of  our  Era,  the  fifty- 
third  of  Mohammed's  life.  He  was  now  becoming  an  old 
man;  his  friends  sinking  round  him  one  by  one;  his  path 
desolate,  encompassed  with  danger :  unless  he  could  find  hope 
in  his  own  heart,  the  outward  face  of  things  was  but  hopeless 
for  him.  It  is  so  with  all  men  in  the  like  case.  Hitherto 
Mohammed  had  professed  to  publish  his  Religion  by  the  way 
of  preaching  and  persuasion  alone.  But  now,  driven  foully 
out  of  his  native  country,  since  unjust  men  had  not  only  given 
no  ear  to  his  earnest  Heaven's-message,  the  deep  cry  of  his 
heart,  but  would  not  even  let  him  live  if  he  kept  speaking  it, — 
the  wild  Son  of  the  Desert  resolved  to  defend  himself,  like  a 
man  and  Arab.  If  the  Koreish  will  have  it  so,  they  shall  have 
it.  Tidings,  felt  to  be  of  infinite  moment  to  them  and  all  men, 
they  would  not  listen  to  these ;  would  trample  them  down  by 
sheer  violence,  steel  and  murder:  well,  let  steel  try  it  then! 
Ten  years  more  this  Mohammed  had ;  all  of  fighting,  of  breath- 
less impetuous  toil  and  struggle ;  with  what  result  we  know. 

Much  has  been  said  of  Mohammed's  propagating  his  Relig- 
ion by  the  sword.  It  is  no  doubt  far  nobler  what  we  have  to 
boast  of  the  Christian  Religion,  that  it  propagated  itself 
peaceably  in  the  way  of  preaching  and  conviction.  Yet 
withal,  if  we  take  this  for  an  argument  of  the  truth  or  false- 
hood of  a  religion,  there  is  a  radical  mistake  in  it.  The  sword 
indeed :  but  where  will  you  get  your  sword !  Every  new  opin- 
ion, at  its  starting,  is  precisely  in  a  minority  of  one.  In  one 
man's  head  alone,  there  it  dwells  as  yet.  One  man  alone  of  the 
whole  world  believes  it;  there  is  one  man  against  all  men. 
That  he  take  a  sword,  and  try  to  propagate  with  that,  will  do 
little  for  him.  You  must  first  get  your  sword !  On  the  whole, 
a  thing  will  propagate  itself  as  it  can.  We  do  not  find,  of  the 
Christian  Religion  either,  that  it  always  disdained  the  sword, 
when  once  it  had  got  one.  Charlemagne's  conversion  of  the 
Saxons  was  not  by  preaching.  I  care  little  about  the  sword : 


196  CARLYLE 

1  will  allow  a  thing  to  struggle  for  itself  in  this  world,  with  any 
sword  or  tongue  or  implement  it  has,  or  can  lay  hold  of.  We 
will  let  it  preach,  and  pamphleteer,  and  fight,  and  to  the  utter- 
most bestir  itself,  and  do,  beak  and  claws,  whatsoever  is  in  it ; 
very  sure  that  it  will,  in  the  long-run,  conquer  nothing  which 
does  not  deserve  to  be  conquered.  What  is  better  than  itself, 
it  cannot  put  away,  but  only  what  is  worse.  In  this  great 
Duel,  Nature  herself  is  umpire,  and  can  do  no  wrong:  the 
thing  which  is  deepest-rooted  in  Nature,  what  we  call  truest, 
that  thing  and  not  the  other  will  be  found  growing  at  last. 

Here  however,  in  reference  to  much  that  there  is  in  Moham- 
med and  his  success,  we  are  to  remember  what  an  umpire 
Nature  is ;  what  a  greatness,  composure  of  depth  and  tolerance 
there  is  in  her.  You  take  wheat  to  cast  into  the  Earth's 
bosom :  your  wheat  may  be  mixed  with  chaff,  chopped  straw, 
barn-sweepings,  dust  and  all  imaginable  rubbish;  no  matter: 
you  cast  it  into  the  kind  just  Earth ;  she  grows  the  wheat, — 
the  whole  rubbish  she  silently  absorbs,  shrouds  it  in,  says 
nothing  of  the  rubbish.  The  yellow  wheat  is  growing  there ; 
the  good  Earth  is  silent  about  all  the  rest, — has  silently  turned 
all  the  rest  to  some  benefit  too,  and  makes  no  complaint  about 
it !  So  everywhere  in  Nature !  She  is  true  and  not  a  lie ;  and 
yet  so  great,  and  just,  and  motherly  in  her  truth.  She  requires 
of  a  thing  only  that  it  be  genuine  of  heart ;  she  will  protect  it 
if  so ;  will  not,  if  not  so.  There  is  a  soul  of  truth  in  all  the 
things  she  ever  gave  harbor  to.  Alas,  is  not  this  the  his- 
tory of  all  highest  Truth  that  comes  or  ever  came  into  the 
world?  The  body  of  them  all  is  imperfection,  an  element  of 
light  in  darkness :  to  us  they  have  to  come  embodied  in  mere 
Logic,  in  some  merely  scientific  Theorem  of  the  Universe ; 
which  cannot  be  complete;  which  cannot  but  be  found,  one 
day,  incomplete,  erroneous,  and  so  die  and  disappear.  The 
body  of  all  Truth  dies ;  and  yet  in  all,  I  say,  there  is  a  soul 
which  never  dies ;  which  in  new  and  ever-nobler  embodiment 
lives  immortal  as  man  himself!  It  is  the  way  with  Nature. 
The  genuine  essence  of  Truth  never  dies.  That  it  be  genuine, 
a  voice  from  the  great  Deep  of  Nature,  there  is  the  point  at 
Nature's  judgment-seat.  What  we  call  pure  or  impure,  is  not 
with  her  the  final  question.  Not  how  much  chaff  is  in  you ; 
but  whether  you  have  any  wheat.  Pure?  I  might  say  to 
many  a  man :  Yes,  you  are  pure ;  pure  enough ;  but  you  are 


MOHAMMED    AND    MOHAMMEDANISM  197 

chaff, — insincere  hypothesis,  hearsay,  formality;  you  never 
were  in  contact  with  the  great  heart  of  the  Universe  at  all ; 
you  are  properly  neither  pure  nor  impure;  you  are  nothing, 
Nature  has  no  business  with  you. 

Mohammed's  Creed  we  called  a  kind  of  Christianity;  and 
really,  if  we  look  at  the  wild  rapt  earnestness  with  which  it 
was  believed  and  laid  to  heart,  I  should  say  a  better  kind  than 
that  of  those  miserable  Syrian  Sects,  with  their  vain  j anglings 
about  Homoiousion  and  Hotnoousion,  the  head  full  of  worthless 
noise,  the  heart  empty  and  dead !  The  truth  of  it  is  imbedded 
in  portentous  error  and  falsehood ;  but  the  truth  of  it  makes  it 
be  believed,  not  the  falsehood:  it  succeeded  by  its  truth.  A 
bastard  kind  of  Christianity,  but  a  living  kind ;  with  a  heart- 
life  in  it ;  not  dead,  chopping  barren  logic  merely !  Out  of  all 
that  rubbish  of  Arab  idolatries,  argumentative  theologies,  tra- 
ditions, subtleties,  rumors  and  hypotheses  of  Greeks  and 
Jews,  with  their  idle  wiredrawings,  this  wild  man  of  the  Desert, 
with  his  wild  sincere  heart,  earnest  as  death  and  life,  with  his 
great  flashing  natural  eyesight,  had  seen  into  the  kernel  of  the 
matter.  Idolatry  is  nothing:  these  Wooden  Idols  of  yours, 
"  ye  rub  them  with  oil  and  wax,  and  the  flies  stick  on  them," — 
these  are  wood,  I  tell  you !  They  can  do  nothing  for  you ; 
they  are  an  impotent  blasphemous  pretence;  a  horror  and 
abomination,  if  ye  knew  them.  God  alone  is ;  God  alone  has 
power ;  He  made  us,  He  can  kill  us  and  keep  us  alive :  "  Allah 
akbar,  God  is  great."  Understand  that  His  will  is  the  best  for 
you ;  that  howsoever  sore  to  flesh-and-blood,  you  will  find  it 
the  wisest,  best:  you  are  bound  to  take  it  so;  in  this  world 
and  in  the  next,  you  have  no  other  thing  that  you  can  do ! 

And  now  if  the  wild  idolatrous  men  did  believe  this,  and  with 
their  fiery  hearts  lay  hold  of  it  to  do  it,  in  what  form  soever  it 
came  to  them,  I  say  it  was  well  worthy  of  being  believed.  In 
one  form  or  the  other,  I  say  it  is  still  the  one  thing  worthy  of 
being  believed  by  all  men.  Man  does  hereby  become  the 
high-priest  of  this  Temple  of  a  World.  He  is  in  harmony  with 
the  Decrees  of  the  Author  of  this  World;  cooperating  with 
them,  not  vainly  withstanding  them :  I  know,  to  this  day,  no 
better  definition  of  Duty  than  that  same.  All  that  is  right  in- 
cludes itself  in  this  of  cooperating  with  the  real  Tendency  of 
the  World:  you  succeed  by  this  (the  World's  Tendency  will 
succeed),  you  are  good,  and  in  the  right  course  there. 


198  CARLYLE 

Honwiousion,  Homooiision,  vain  logical  jangle,  then  or  before  or 
at  any  time,  may  jangle  itself  out,  and  go  whither  and  how  it 
likes :  this  is  the  thing  it  all  struggles  to  mean,  if  it  would  mean 
anything.  If  it  do  not  succeed  in  meaning  this,  it  means  noth- 
ing. Not  that  Abstractions,  logical  Propositions,  be  cor- 
rectly worded  or  incorrectly;  but  that  living  concrete  Sons 
of  Adam  do  lay  this  to  heart:  that  is  the  important  point. 
Islam  devoured  all  these  vain  jangling  Sects ;  and  I  think  had 
right  to  do  so.  It  was  a  Reality,  direct  from  the  great  Heart 
of  Nature  once  more.  Arab  idolatries,  Syrian  formulas,  what- 
soever was  not  equally  real,  had  to  go  up  in  flame, — mere  dead 
fuel,  in  various  senses,  for  this  which  was  fire. 

It  was  during  these  wild  warfarings  and  strugglings,  espe- 
cially after  the  Flight  to  Mecca,  that  Mohammed  dictated  at 
intervals  his  Sacred  Book,  which  they  name  Koran,  or  Read- 
ing, "  Thing  to  be  read."  This  is  the  Work  he  and  his  dis- 
ciples made  so  much  of,  asking  all  the  world,  Is  not  that  a 
miracle  ?  The  Mohammedans  regard  their  Koran  with  a  rev- 
erence which  few  Christians  pay  even  to  their  Bible.  It  is  ad- 
mitted everywhere  as  the  standard  of  all  law  and  all  practice ; 
the  thing  to  be  gone-upon  in  speculation  and  life :  the  message 
sent  direct  out  of  Heaven,  which  this  earth  has  to  conform  to, 
and  walk  by ;  the  thing  to  be  read.  Their  Judges  decide  by  it ; 
all  Moslem  are  bound  to  study  it,  seek  in  it  for  the  light  of  their 
life.  They  have  mosques  where  it  is  all  read  daily;  thirty 
relays  of  priests  take  it  up  in  succession,  get  through  the 
whole  each  day.  There,  for  twelve-hundred  years,  has  the 
voice  of  this  Book,  at  all  moments,  kept  sounding  through  the 
ears  and  the  hearts  of  so  many  men.  We  hear  of  Moham- 
medan Doctors  that  had  read  it  seventy-thousand  times ! 

Very  curious :  if  one  sought  for  "  discrepancies  of  national 
taste,"  here  surely  were  the  most  eminent  instance  of  that! 
We  also  can  read  the  Koran ;  our  Translation  of  it,  by  Sale, 
is  known  to  be  a  very  fair  one.  I  must  say,  it  is  as  toilsome 
reading  as  I  ever  undertook.  A  wearisome  confused  jumble, 
crude,  incondite;  endless  iterations,  long-windedness,  entan- 
glement; most  crude,  incondite; — insupportable  stupidity,  in 
short !  Nothing  but  a  sense  of  duty  could  carry  any  European 
through  the  Koran.  We  read  in  it,  as  we  might  in  the  State- 
Paper  Office,  unreadable  masses  of  lumber,  that  perhaps  we 


MOHAMMED    AND    MOHAMMEDANISM 


199 


may  get  some  glimpses  of  a  remarkable  man.  It  is  true  we 
have  it  under  disadvantages :  the  Arabs  see  more  method  in  it 
than  we.  Mohammed's  followers  found  the  Koran  lying  all  in 
fractions,  as  it  had  been  written-down  at  first  promulgation; 
much  of  it,  they  say,  on  shoulder-blades  of  mutton  flung  pell- 
mell  into  a  chest ;  and  they  published  it,  without  any  discover- 
able order  as  to  time  or  otherwise; — merely  trying,  as  would 
seem,  and  this  not  very  strictly,  to  put  the  longest  chapters 
first.  The  real  beginning  of  it,  in  that  way,  lies  almost  at  the 
end :  for  the  earliest  portions  were  the  shortest.  Read  in  its 
historical  sequence  it  perhaps  would  not  be  so  bad.  Much  of 
it,  too,  they  say,  is  rhythmic;  a  kind  of  wild  chanting  song, 
in  the  original.  This  may  be  a  great  point ;  much  perhaps  has 
been  lost  in  the  Translation  here.  Yet  with  every  allowance, 
one  feels  it  difficult  to  see  how  any  mortal  ever  could  consider 
this  Koran  as  a  Book  written  in  Heaven,  too  good  for  the 
Earth ;  as  a  well-written  book,  or  indeed  as  a  book  at  all ;  and 
not  a  bewildered  rhapsody ;  written,  so  far  as  writing  goes,  as 
badly  as  almost  any  book  ever  was!  So  much  for  national 
discrepancies,  and  the  standard  of  taste. 

Yet  I  should  say,  it  was  not  unintelligible  how  the  Arabs 
might  so  love  it.  When  once  you  get  this  confused  coil  of 
a  Koran  fairly  off  your  hands,  and  have  it  behind  you  at  a  dis- 
tance, the  essential  type  of  it  begins  to  disclose  itself;  and  in 
this  there  is  a  merit  quite  other  than  the  literary  one.  If  a 
book  come  from  the  heart,  it  will  contrive  to  reach  other 
hearts;  all  art  and  authorcraft  are  of  small  amount  to  that. 
One  would  say  the  primary  character  of  the  Koran  is  this  of  its 
genuineness,  of  its  being  a  bona-fide  book.  Prideaux,  I  know, 
and  others,  have  represented  it  as  a  mere  bundle  of  juggleries ; 
chapter  after  chapter  got-up  to  excuse  and  varnish  the  author's 
successive  sins,  forward  his  ambitions  and  quackeries:  but 
really  it  is  time  to  dismiss  all  that.  I  do  not  assert  Moham- 
med's continual  sincerity:  who  is  continually  sincere?  But 
I  confess  I  can  make  nothing  of  the  critic,  in  these  times,  who 
would  accuse  him  of  deceit  prepense;  of  conscious  deceit  gen- 
erally, or  perhaps  at  all ; — still  more,  of  living  in-  a  mere  ele- 
ment of  conscious  deceit,  and  writing  this  Koran  as  a  forger 
and  juggler  would  have  done !  Every  candid  eye,  I  think,  will 
read  the  Koran  far  otherwise  than  so.  It  is  the  confused  fer- 
ment of  a  great  rude  human  soul ;  rude,  untutored,  that  cannot 


200  CARLYLE 

even  read ;  but  fervent,  earnest,  struggling  vehemently  to  utter 
itself  in  words.  With  a  kind  of  breathless  intensity  he  strives 
to  utter  himself;  the  thoughts  crowd  on  him  pell-mell:  for 
very  multitude  of  things  to  say,  he  can  get  nothing  said.  The 
meaning  that  is  in  him  shapes  itself  into  no  form  of  composi- 
tion, is  stated  in  no  sequence,  method,  or  coherence ; — they  are 
not  shaped  at  all,  these  thoughts  of  his ;  flung-out  unshaped,  as 
they  struggle  and  tumble  there,  in  their  chaotic  inarticulate 
state.  We  said  "  stupid  " :  yet  natural  stupidity  is  by  no 
means  the  character  of  Mohammed's  Book ;  it  is  natural  un- 
cultivation  rather.  The  man  has  not  studied  speaking ;  in  the 
haste  and  pressure  of  continual  fighting,  has  not  time  to  ma- 
ture himself  into  fit  speech.  The  panting  breathless  haste  and 
vehemence  of  a  man  struggling  in  the  thick  of  battle  for  life 
and  salvation  ;  this  is  the  mood  he  is  in !  A  headlong  haste ; 
for  very  magnitude  of  meaning,  he  cannot  get  himself  articu- 
lated into  words.  The  successive  utterances  of  a  soul  in  that 
mood,  colored  by  the  various  vicissitudes  of  three-and-twenty 
years ;  now  well  uttered,  now  worse :  this  is  the  Koran. 

For  we  are  to  consider  Mohammed,  through  these  three- 
and-twenty  years,  as  the  centre  of  a  world  wholly  in  conflict, 
Battles  with  the  Koreish  and  Heathen,  quarrels  among  his 
own  people,  backslidings  of  his  own  wild  heart ;  all  this  kept 
him  in  a  perpetual  whirl,  his  soul  knowing  rest  no  more.  In 
wakeful  nights,  as  one  may  fancy,  the  wild  soul  of  the  man, 
tossing  amid  these  vortices,  would  hail  any  light  of  a  decision 
for  them  as  a  veritable  light  from  Heaven ;  any  making-up  of 
his  mind,  so  blessed,  indispensable  for  him  there,  would  seem 
the  inspiration  of  a  Gabriel.  Forger  and  juggler?  No,  no! 
This  great  fiery  heart,  seething,  simmering  like  a  great  furnace 
of  thoughts,  was  not  a  juggler's.  His  life  was  a  Fact  to  him ; 
this  God's  Universe  an  awful  Fact  and  Reality.  He  has  faults 
enough.  The  man  was  an  uncultured  semi-barbarous  Son  of 
Nature,  much  of  the  Bedouin  still  clinging  to  him :  we  must 
take  him  for  that.  But  for  a  wretched  Simulacrum,  a  hungry 
Impostor  without  eyes  or  heart,  practising  for  a  mess  of  pot- 
tage such  blasphemous  swindlery,  forgery  of  celestial  docu- 
ments, continual  high-treason  against  his  Maker  and  Self,  we 
will  not  and  cannot  take  him. 

Sincerity,  in  all  senses,  seems  to  me  the  merit  of  the  Koran ; 
what  had  rendered  it  precious  to  the  wild  Arab  men.  It  is, 


MOHAMMED    AND    MOHAMMEDANISM  201 

after  all,  the  first  and  last  merit  in  a  book ;  gives  rise  to  merits 
of  all  kinds, — nay,  at  bottom,  it  alone  can  give  rise  to  merit  of 
any  kind.  Curiously,  through  these  incondite  masses  of  tradi- 
tion, vituperation,  complaint,  ejaculation  in  the  Koran,  a  vein 
of  true  direct  insight,  of  what  we  might  almost  call  poetry,  is 
found  straggling.  The  body  of  the  Book  is  made  up  of  mere 
tradition,  and  as  it  were  vehement  enthusiastic  extempore 
preaching.  He  returns  forever  to  the  old  stories  of  the 
Prophets  as  they  went  current  in  the  Arab  memory:  how 
Prophet  after  Prophet,  the  Prophet  Abraham,  the  Prophet 
Hud,  the  Prophet  Moses,  Christian  and  other  real  and  fabu- 
lous Prophets,  had  come  to  this  Tribe  and  to  that,  warning 
men  of  their  sin ;  and  been  received  by  them  even  as  he  Mo- 
hammed was, — which  is  a  great  solace  to  him.  These  things 
he  repeats  ten,  perhaps  twenty  times;  again  and  ever  again 
with  wearisome  iteration ;  has  never  done  repeating  them.  A 
brave  Samuel  Johnson,  in  his  forlorn  garret,  might  con-over 
the  Biographies  of  Authors  in  that  way!  This  is  the  great 
staple  of  the  Koran.  But  curiously,  through  all  this,  comes 
ever  and  anon  some  glance  as  of  the  real  thinker  and  seer.  He 
has  actually  an  eye  for  the  world,  this  Mohammed:  with  a 
certain  directness  and  rugged  vigour,  he  brings  home  still,  to 
our  heart,  the  thing  his  own  heart  has  been  opened  to.  I  make 
but  little  of  his  praises  of  Allah,  which  many  praise ;  they  are 
borrowed  I  suppose  mainly  from  the  Hebrew,  at  least  they  are 
far  surpassed  there.  But  the  eye  that  flashes  direct  into  the 
heart  of  things,  and  sees  the  truth  of  them;  this  is  to  me  a 
highly  interesting  object.  Great  Nature's  own  gift;  which 
she  bestows  on  all ;  but  which  only  one  in  the  thousand  does 
not  cast  sorrowfully  away :  it  is  what  I  call  sincerity  of  vision  ; 
the  test  of  a  sincere  heart. 

Mohammed  can  work  no  miracles ;  he  often  answers  impa- 
tiently :  I  can  work  no  miracles.  I ?  "I  am  a  Public 
Preacher  " ;  appointed  to  preach  this  doctrine  to  all  creatures. 
Yet  the  world,  as  we  can  see,  had  really  from  of  old  been  all  one 
great  miracle  to  him.  Look  over  the  world,  says  he ;  is  it  not 
wonderful,  the  work  of  Allah ;  wholly  "  a  sign  to  you,"  if  your 
eyes  were  open !  This  Earth,  God  made  it  for  you ;  "  ap- 
pointed paths  in  it  " ;  you  can  live  in  it,  go  to  and  fro  on  it. — 
The  clouds  in  the  dry  country  of  Arabia,  to  Mohammed  they 
are  very  wonderful :  Great  clouds,  he  says,  born  in  the  deep 


202  CARLYLE 

bosom  of  the  Upper  Immensity,  where  do  they  come  from! 
They  hang  there,  the  great  black  monsters ;  pour-down  their 
rain-deluges  "  to  revive  a  dead  earth,"  and  grass  springs,  and 
"  tall  leafy  palm-trees  with  their  date-clusters  hanging  round. 
Is  not  that  a  sign  ?  "  Your  cattle  too, — Allah  made  them ;  ser- 
viceable dumb  creatures ;  they  change  the  grass  into  milk ;  you 
have  your  clothing  from  them,  very  strange  creatures;  they 
come  ranking  home  at  evening-time,  "  and,"  adds  he,  "  and 
are  a  credit  to  you  " !  Ships  also, — he  talks  often  about  ships : 
Huge  moving  mountains,  they  spread-out  their  cloth  wings, 
go  bounding  through  the  water  there,  Heaven's  wind  driving 
them ;  anon  they  lie  motionless,  God  has  withdrawn  the  wind, 
they  lie  dead,  and  cannot  stir!  Miracles?  cries  he;  What 
miracle  would  you  have?  Are  not  you  yourselves  there? 
God  made  you,  "  shaped  you  out  of  a  little  clay."  Ye  were 
small  once;  a  few  years  ago  ye  were  not  at  all.  Ye  have 
beauty,  strength,  thoughts,  "  ye  have  compassion  on  one  an- 
other." Old  age  comes-on  you,  and  gray  hairs ;  your  strength 
fades  into  feebleness ;  ye  sink  down,  and  again  are  not.  "  Ye 
have  compassion  on  one  another " :  this  struck  me  much : 
Allah  might  have  made  you  having  no  compassion  on  one  an- 
other,— how  had  it  been  then !  This  is  a  great  direct  thought, 
a  glance  at  first-hand  into  the  very  fact  of  things.  Rude  ves- 
tiges of  poetic  genius,  of  whatsoever  is  best  and  truest,  are 
visible  in  this  man.  A  strong  untutored  intellect;  eyesight, 
heart:  a  strong  wild  man, — might  have  shaped  himself  into 
Poet,  King,  Priest,  any  kind  of  Hero. 

To  his  eyes  it  is  forever  clear  that  this  world  wholly  is 
miraculous.  He  sees  what,  as  we  said  once  before,  all  great 
thinkers,  the  rude  Scandinavians  themselves,  in  one  way  or 
other,  have  contrived  to  see :  That  this  so  solid-looking  mate- 
rial world  is,  at  bottom,  in  very  deed,  Nothing;  is  a  visual 
and  tactual  Manifestation  of  God's-power  and  presence, — a 
shadow  hung-out  by  Him  on  the  bosom  of  the  void  Infinite ; 
nothing  more.  The  mountains,  he  says,  these  great  rock- 
mountains,  they  shall  dissipate  themselves  "  like  clouds  " ; 
melt  into  the  Blue  as  clouds  do,  and  not  be !  He  figures  the 
Earth,  in  the  Arab  fashion,  Sale  tells  us,  as  an  immense  Plain 
or  flat  Plate  of  ground,  the  mountains  are  set  on  that  to  steady 
it.  At  the  Last  Day  they  shall  disappear  "  like  clouds  " ;  the 
whole  Earth  shall  go  spinning,  whirl  itself  off  into  wreck,  and 


MOHAMMED    AND    MOHAMMEDANISM 


203 


as  dust  and  vapor  vanish  in  the  Inane.  Allah  withdraws  his 
hand  from  it,  and  it  ceases  to  be.  The  universal  empire  of 
Allah,  presence  everywhere  of  an  unspeakable  Power,  a  Splen- 
dor, and  a  Terror  not  to  be  named,  as  the  true  force,  essence 
and  reality,  in  all  things  whatsoever,  was  continually  clear  to 
this  man.  What  a  modern  talks-of  by  the  name,  Forces  of 
Nature,  Laws  of  Nature;  and  does  not  figure  as  a  divine 
thing;  not  even  as  one  thing  at  all,  but  as  a  set  of  things, 
undivine  enough, — saleable,  curious,  good  for  propelling 
steamships !  With  our  Sciences  and  Cyclopaedias,  we  are  apt 
to  forget  the  divineness,  in  those  laboratories  of  ours.  We 
ought  not  to  forget  it !  That  once  well  forgotten,  I  know  not 
what  else  were  worth  remembering.  Most  sciences,  I  think, 
were  then  a  very  dead  thing ;  withered,  contentious,  empty ; — 
a  thistle  in  late  autumn.  The  best  science,  without  this,  is  but 
as  the  dead  timber;  it  is  not  the  growing  tree  and  forest, — 
which  gives  ever-new  timber,  among  other  things !  Man  can- 
not know  either,  unless  he  can  worship  in  some  way.  His 
knowledge  is  a  pedantry,  and  dead  thistle,  otherwise. 

Much  has  been  said  and  written  about  the  sensuality  of 
Mohammed's  Religion;  more  than  was  just.  The  indul- 
gences, criminal  to  us,  which  he  permitted,  were  not  of  his  ap- 
pointment; he  found  them  practised,  unquestioned  from  im- 
memorial time  in  Arabia;  what  he  did  was  to  curtail  them, 
restrict  them,  not  on  one  but  on  many  sides.  His  Religion  is 
not  an  easy  one :  with  rigorous  fasts,  lavations,  strict  complex 
formulas,  prayers  five  times  a  day,  and  abstinence  from  wine, 
it  did  not  "  succeed  by  being  an  easy  religion."  As  if  indeed 
any  religion,  or  cause  holding  of  religion,  could  succeed  by 
that !  It  is  a  calumny  on  men  to  say  that  they  are  roused  to 
heroic  action  by  ease,  hope  of  pleasure,  recompense, — sugar- 
plums of  any  kind,  in  this  world  or  the  next !  In  the  meanest 
mortal  there  lies  something  nobler.  The  poor  swearing  sol- 
dier, hired  to  be  shot,  has  his  "  honor  of  a  soldier,"  different 
from  drill-regulations  and  the  shilling  a  day.  It  is  not  to  taste 
sweet  things,  but  to  do  noble  and  true  things,  and  vindicate 
himself  under  God's  Heaven  as  a  god-made  Man,  that  the 
poorest  son  of  Adam  dimly  longs.  Show  him  the  way  of  doing 
that,  the  dullest  daydrudge  kindles  into  a  hero.  They  wrong 
man  greatly  who  say  he  is  to  be  seduced  by  ease.  Difficulty, 
abnegation,  martyrdom,  death  are  the  allurements  that  act  on 


204  CARLYLE 

the  heart  of  man.  Kindle  the  inner  genial  life  of  him,  you  have 
a  flame  that  burns-up  all  lower  considerations.  Not  happi- 
ness, but  something  higher :  one  sees  this  even  in  the  frivolous 
classes,  with  their  "  point  of  honor  "  and  the  like.  Not  by 
flattering  our  appetites;  no,  by  awakening  the  Heroic  that 
slumbers  in  every  heart,  can  any  Religion  gain  followers. 

Mohammed  himself,  after  all  that  can  be  said  about  him,  was 
not  a  sensual  man.  We  shall  err  widely  if  we  consider  this 
man  as  a  common  voluptuary,  intent  mainly  on  base  enjoy- 
ments,— nay  on  enjoyments  of  any  kind.  His  household  was 
of  the  frugalest ;  his  common  diet  barley-bread  and  water : 
sometimes  for  months  there  was  not  a  fire  once  lighted  on  his 
hearth.  They  record  with  just  pride  that  he  would  mend  his 
own  shoes,  patch  his  own  cloak.  A  poor,  hard-toiling,  ill- 
provided  man ;  careless  of  what  vulgar  men  toil  for.  Not  a 
bad  man,  I  should  say ;  something  better  in  him  than  hunger 
of  any  sort, — or  these  wild  Arab  men,  fighting  and  jostling 
three-and-twenty  years  at  his  hand,  in  close  contact  with  him 
always,  would  not  have  reverenced  him  so!  They  were  wild 
men,  bursting  ever  and  anon  into  quarrel,  into  all  kinds  of 
fierce  sincerity;  without  right  worth  and  manhood,  no  man 
could  have  commanded  them.  They  called  him  Prophet,  you 
say  ?  Why,  he  stood  there  face  to  face  with  them ;  bare,  not 
enshrined  in  any  mystery ;  visibly  clouting  his  own  cloak, 
cobbling  his  own  shoes ;  fighting,  counselling,  ordering  in  the 
midst  of  them :  they  must  have  seen  what  kind  of  a  man  he 
was,  let  him  be  called  what  you  like!  No  emperor  with  his 
tiara  was  obeyed  as  this  man  in  a  cloak  of  his  own  clouting 
during  three-and-twenty  years  of  rough  actual  trial.  I  find 
something  of  a  veritable  Hero  necessary  for  that,  of  itself. 

His  last  words  are  a  prayer ;  broken  ejaculations  of  a  heart 
struggling  up,  in  trembling  hope,  towards  its  Maker.  We 
cannot  say  that  his  religion  made  him  worse;  it  made  him 
better ;  good,  not  bad.  Generous  things  are  recorded  of  him : 
when  he  lost  his  Daughter,  the  thing  he  answers  is,  in  his 
own  dialect,  everyway  sincere,  and  yet  equivalent  to  that  of 
Christians,  "The  Lord  giveth,  and  the  Lord  taketh  away; 
blessed  be  the  name  of  the  Lord."  He  answered  in  like  man- 
ner of  Seid,  his  emancipated  well-beloved  Slave,  the  second  of 
the  believers.  Seid  had  fallen  in  the  War  of  Tabuc,  the  first 
of  Mohammed's  fightings  with  the  Greeks.  Mohammed  said, 


205 

It  was  well ;  Seid  had  done  his  Master's  work,  Seid  had  now 
gone  to  his  Master:  it  was  all  well  with  Seid.  Yet  Seid's 
daughter  found  him  weeping  over  the  body; — the  old  gray- 
haired  man  melting  in  tears !  "  What  do  I  see  ?  "  said  she. — 
"  You  see  a  friend  weeping  over  his  friend." — He  went  out  for 
the  last  time  into  the  mosque,  two  days  before  his  death; 
asked,  If  he  had  injured  any  man?  Let  his  own  back  bear  the 
stripes.  If  he  owed  any  man  ?  A  voice  answered,  "  Yes, 
me  three  drachms,"  borrowed  on  such  an  occasion.  Moham- 
med ordered  them  to  be  paid :  "  Better  be  in  shame  now," 
said  he,  "  than  at  the  Day  of  Judgment." — You  remember 
Kadijah,  and  the  "  No,  by  Allah !  "  Traits  of  that  kind  show 
us  the  genuine  man,  the  brother  of  us  all,  brought  visible 
through  twelve  centuries, — the  veritable  Son  of  our  common 
Mother. 

Withal  I  like  Mohammed  for  his  total  freedom  from  cant. 
He  is  a  rough  self-helping  son  of  the  wilderness;  does  not 
pretend  to  be  what  he  is  not.  There  is  no  ostentatious  pride 
in  him;  but  neither  does  he  go  much  upon  humility:  he  is 
there  as  he  can  be,  in  cloak  and  shoes  of  his  own  clouting; 
speaks  plainly  to  all  manner  of  Persian  Kings,  Greek  Em- 
perors, what  it  is  they  are  bound  to  do ;  knows  well  enough, 
about  himself,  "  the  respect  due  unto  thee."  In  a  life-and- 
death  war  with  Bedouins,  cruel  things  could  not  fail;  but 
neither  are  acts  of  mercy,  of  noble  natural  pity  and  generosity, 
wanting.  Mohammed  makes  no  apology  for  the  one,  no 
boast  of  the  other.  They  were  each  the  free  dictate  of  his 
heart ;  each  called-for,  there  and  then.  Not  a  mealy-mouthed 
man !  A  candid  ferocity,  if  the  case  call  for  it,  is  in  him ;  he 
does  not  mince  matters !  The  War  of  Tabuc  is  a  thing  he  often 
speaks  of:  his  men  refused,  many  of  them,  to  march  on  that 
occasion ;  pleaded  the  heat  of  the  weather,  the  harvest,  and  so 
forth ;  he  can  never  forget  that.  Your  harvest  ?  It  lasts  for 
a  day.  What  will  become  of  your  harvest  through  all  Eter- 
nity? Hot  weather?  Yes,  it  was  hot;  "but  Hell  will  be 
hotter !  "  Sometimes  a  rough  sarcasm  turns-up :  He  says  to 
the  unbelievers,  Ye  shall  have  the  just  measure  of  your  deeds 
at  that  Great  Day.  They  will  be  weighed-out  to  you ;  ye  shall 
not  have  short  weight! — Everywhere  he  fixes  the  matter  in 
his  eye ;  he  sees  it :  his  heart,  now  and  then,  is  as  if  struck  dumb 
by  the  greatness  of  it.  "  Assuredly,"  he  says :  that  word,  in 


ao6  CARLYLE 

the  Koran,  is  written-down  sometimes  as  a  sentence  by  itself: 
"  Assuredly." 

No  Dilettantism  in  this  Mohammed ;  it  is  a  business  of  Re- 
probation and  Salvation  with  him,  of  Time  and  Eternity :  he 
is  in  deadly  earnest  about  it !  Dilettanteism,  hypothesis,  specu- 
lation, a  kind  of  amateur-search  for  Truth,  toying  and  coquet- 
ting with  Truth :  this  is  the  sorest  sin.  The  root  of  all  other 
imaginable  sins.  It  consists  in  the  heart  and  soul  of  the  man 
never  having  been  open  to  Truth ; — "  living  in  a  vain  show." 
Such  a  man  not  only  utters  and  produces  falsehoods,  but  is 
himself  a  falsehood.  The  rational  moral  principle,  spark  of 
the  Divinity,  is  sunk  deep  in  him,  in  quiet  paralysis  of  life- 
death.  The  very  falsehoods  of  Mohammed  are  truer  than  the 
truths  of  such  a  man.  He  is  the  insincere  man:  smooth- 
polished,  respectable  in  some  times  and  places;  inoffensive, 
says  nothing  harsh  to  anybody ;  most  cleanly, — just  as  carbonic 
acid  is,  which  is  death  and  poison. 

We  will  not  praise  Mohammed's  moral  precepts  as  always  of 
the  superfinest  sort;  yet  it  can  be  said  that  there  is  always  a 
tendency  to  good  in  them ;  that  they  are  the  true  dictates  of 
a  heart  aiming  towards  what  is  just  and  true.  The  sublime 
forgiveness  of  Christianity,  turning  of  the  other  cheek  when 
the  one  has  been  smitten,  is  not  here :  you  are  to  revenge  your- 
self, but  it  is  to  be  in  measure,  not  overmuch,  or  beyond  jus- 
tice. On  the  other  hand,  Islam,  like  any  great  Faith,  and 
insight  into  the  essence  of  man,  is  a  perfect  equalizer  of  men : 
the  soul  of  one  believer  outweighs  all  earthly  kingships;  all 
men,  according  to  Islam  too,  are  equal.  Mohammed  insists 
not  on  the  propriety  of  giving  alms,  but  on  the  necessity  of  it : 
he  marks-down  by  law  how  much  you  are  to  give,  and  it  is  at 
your  peril  if  you  neglect.  The  tenth  part  of  a  man's  annual 
income,  whatever  that  may  be,  is  the  property  of  the  poor,  of 
those  that  are  afflicted  and  need  help.  Good  all  this:  the 
natural  voice  of  humanity,  of  pity  and  equity  dwelling  in  the 
heart  of  this  wild  Son  of  Nature  speaks  so. 

Mohammed's  Paradise  is  sensual,  his  Hell  sensual :  true ;  in 
the  one  and  the  other  there  is  enough  that  shocks  all  spiritual 
feeling  in  us.  But  we  are  to  recollect  that  the  Arabs  already 
had  it  so ;  that  Mohammed,  in  whatever  he  changed  of  it,  soft- 
ened and  diminished  all  this.  The  worst  sensualities,  too,  are 
the  work  of  doctors,  followers  of  his,  not  his  work.  In  the 


MOHAMMED    AND    MOHAMMEDANISM  207 

Koran  there  is  really  very  little  said  about  the  joys  of  Paradise ; 
they  are  intimated  rather  than  insisted  on.  Nor  is  it  forgotten 
that  the  highest  joys  even  there  shall  be  spiritual;  the  pure 
Presence  of  the  Highest,  this  shall  infinitely  transcend  all 
other  joys.  He  says,  "  Your  salutation  shall  be,  Peace." 
Salam,  Have  Peace! — the  thing  that  all  rational  souls  long 
for,  and  seek,  vainly  here  below,  as  the  one  blessing.  "  Ye 
shall  sit  on  seats,  facing  one  another:  all  grudges  shall  be 
taken  away  out  of  your  hearts."  All  grudges !  Ye  shall  love 
one  another  freely ;  for  each  of  you,  in  the  eyes  of  his  brothers, 
there  will  be  Heaven  enough ! 

In  reference  to  this  of  the  sensual  Paradise  and  Mohammed's 
sensuality,  the  sorest  chapter  of  all  for  us,  there  were  many 
things  to  be  said;  which  it  is  not  convenient  to  enter  upon 
here.  Two  remarks  only  I  shall  make,  and  therewith  leave  it 
to  your  candor.  The  first  is  furnished  me  by  Goethe;  it  is 
a  casual  hint  of  his  which  seems  well  worth  taking  note  of. 
In  one  of  his  Delineations,  in  Meister's  Travels  it  is,  the  hero 
comes-upon  a  Society  of  men  with  very  strange  ways,  one  of 
which  was  this :  "  We  require,"  says  the  Master,  "  that  each  of 
our  people  shall  restrict  himself  in  one  direction,"  shall  go 
right  against  his  desire  in  one  matter,  and  make  himself  do  the 
thing  he  does  not  wish,  "  should  we  allow  him  the  greater  lati- 
tude on  all  other  sides."  There  seems  to  me  a  great  justness 
in  this.  Enjoying  things  which  are  pleasant ;  that  is  not  the 
evil:  it  is  the  reducing  of  our  moral  self  to  slavery  by  them 
that  is.  Let  a  man  assert  withal  that  he  is  king  over  his  habi- 
tudes; that  he  could  and  would  shake  them  off,  on  cause 
shown:  this  is  an  excellent  law.  The  Month  Ramadhan  for 
the  Moslem,  much  in  Mohammed's  Religion,  much  in  his  own 
Life,  bears  in  that  direction;  if  not  by  forethought,  or  clear 
purpose  of  moral  improvement  on  his  part,  then  by  a  certain 
healthy  manful  instinct,  which  is  as  good. 

But  there  is  another  thing  to  be  said  about  the  Moham- 
medan Heaven  and  Hell.  This  namely,  that,  however  gross 
and  material  they  may  be,  they  are  an  emblem  of  an  everlasting 
truth,  not  always  so  well  remembered  elsewhere.  That  gross 
sensual  Paradise  of  his ;  that  horrible  flaming  Hell ;  the  great 
enormous  Day  of  Judgment  he  perpetually  insists  on:  what 
is  all  this  but  a  rude  shadow,  in  the  rude  Bedouin  imagination, 
of  that  grand  spiritual  Fact,  and  Beginning  of  Facts,  which  it 


2o8  CARLYLE 

is  ill  for  us  too  if  we  do  not  all  know  and  feel:  the  Infinite 
Nature  of  Duty  ?  That  man's  actions  here  are  of  infinite  mo- 
ment to  him,  and  never  die  or  end  at  all ;  that  man,  with  his 
little  life,  reaches  upwards  high  as  Heaven,  downwards  low  as 
Hell,  and  in  his  threescore  years  of  Time  holds  an  Eternity  fear- 
fully and  wonderfully  hidden:  all  this  had  burnt  itself,  as  in 
flame-characters,  into  the  wild  Arab  soul.  As  in  flame  and 
lightning,  it  stands  written  there ;  awful,  unspeakable,  ever  pres- 
ent to  him.  With  bursting  earnestness,  with  a  fierce  savage 
sincerity,  halt,  articulating,  not  able  to  articulate,  he  strives  to 
speak  it,  bodies  it  forth  in  that  Heaven  and  that  Hell.  Bodied 
forth  in  what  way  you  will,  it  is  the  first  of  all  truths.  It  is  ven- 
erable under  all  embodiments.  What  is  the  chief  end  of  man 
here  below?  Mohammed  has  answered  this  question,  in  a 
way  that  might  put  some  of  us  to  shame !  He  does  not,  like  a 
Bentham,  a  Paley,  take  Right  and  Wrong,  and  calculate  the 
profit  and  loss,  ultimate  pleasure  of  the  one  and  of  the  other ; 
and  summing  all  up  by  addition  and  subtraction  into  a  net  re- 
sult, ask  you,  Whether  on  the  whole  the  Right  does  not  pre- 
ponderate considerably?  No;  it  is  not  better  to  do  the  one 
than  the  other ;  the  one  is  to  the  other  as  life  is  to  death, — as 
Heaven  is  to  Hell.  The  one  must  in  nowise  be  done,  the  other 
in  nowise  left  undone.  You  shall  not  measure  them ;  they  are 
incommensurable :  the  one  is  death  eternal  to  a  man,  the  other 
is  life  eternal.  Benthamee  Utility,  virtue  by  Profit  and  Loss ; 
reducing  this  God's-world  to  a  dead  brute  Steam-engine,  the 
infinite  celestial  Soul  of  Man  to  a  kind  of  Hay-balance  for 
weighing  hay  and  thistles  on,  pleasures  and  pains  on : — if  you 
ask  me  which  gives,  Mohammed  or  they,  the  beggarlier  and 
falser  view  of  Man  and  his  Destinies  in  this  Universe,  I  will 

answer,  It  is  not  Mohammed ! 

On  the  whole,  we  will  repeat  that  this  Religion  of  Moham- 
med's is  a  kind  of  Christianity ;  has  a  genuine  element  of  what 
is  spiritually  highest  looking  through  it,  not  to  be  hidden  by 
all  its  imperfections.  The  Scandinavian  God  Wish,  the  god 
of  all  rude  men, — this  has  been  enlarged  into  a  Heaven  by 
Mohammed ;  but  a  Heaven  symbolical  of  sacred  Duty,  and  to 
be  earned  by  faith  and  well-doing,  by  valiant  action,  and  a 
divine  patience  which  is  still  more  valiant.  It  is  Scandinavian 
Paganism,  and  a  truly  celestial  element  super-added  to  that. 
Call  it  not  false;  look  not  at  the  falsehood  of  it,  look  at  the 


MOHAMMED    AND    MOHAMMEDANISM  209 

truth  of  it.  For  these  twelve  centuries,  it  has  been  the  religion 
and  life-guidance  of  the  fifth  part  of  the  whole  kindred  of  Man- 
kind. Above  all  things,  it  has  been  a  religion  heartily  believed. 
These  Arabs  believe  their  religion,  and  try  to  live  by  it !  No 
Christians,  since  the  early  ages,  or  only  perhaps  the  English 
Puritans  in  modern  times,  have  ever  stood  by  their  Faith  as 
the  Moslem  do  by  theirs, — believing  it  wholly,  fronting  Time 
with  it,  and  Eternity  with  it.  This  night  the  watchman  on  the 
streets  of  Cairo  when  he  cries,  "  Who  goes  ?  "  will  hear  from 
the  passenger,  along  with  his  answer,  "  There  is  no  God  but 
God."  Allah  akbar,  Islam,  sounds  through  the  souls,  and 
whole  daily  existence,  of  these  dusky  millions.  Zealous  mis- 
sionaries preach  it  abroad  among  Malays,  black  Papuans, 
brutal  Idolaters; — displacing  what  is  worse,  nothing  that  is 
better  or  good. 

To  the  Arab  Nation  it  was  as  a  birth  from  darkness  into 
light ;  Arabia  first  became  alive  by  means  of  it.  A  poor  shep- 
herd people,  roaming  unnoticed  in  its  deserts  since  the  creation 
of  the  world :  a  Hero-Prophet  was  sent  down  to  them  with  a 
word  they  could  believe :  see,  the  unnoticed  becomes  world- 
notable,  the  small  has  grown  world-great ;  within  one  century 
afterwards,  Arabia  is  at  Grenada  on  this  hand,  at  Delhi  on 
that ; — glancing  in  valor  and  splendor  and  the  light  of  genius, 
Arabia  shines  through  long  ages  over  a  great  section  of  the 
world.  Belief  is  great,  life-giving.  The  history  of  a  Nation 
becomes  fruitful,  soul-elevating,  great,  so  soon  as  it  believes. 
These  Arabs,  the  man  Mohammed,  and  that  one  century, — 
is  it  not  as  if  a  spark  had  fallen,  one  spark,  on  a  world  of 
what  seemed  black  unnoticeable  sand ;  but  lo,  the  sand  proves 
explosive  powder,  blazes  heaven-high  from  Delhi  to  Grenada! 
I  said,  the  Great  Man  was  always  as  lightning  out  of  Heaven ; 
the  rest  of  men  waited  for  him  like  fuel,  and  then  they  too 
would  flame. 

VOL.  V — 14 


THE  KORAN 
CHAPTER  I 

Entitled,  the  Preface,  or  Introduction — Revealed  at  Mecca 

In  the  Name  of  the  Most  Merciful  God. 

PRAISE  be  to  God,  the  Lord  of  all  creatures,  the  most 
merciful,  the  king  of  the  day  of  judgment.     Thee  do  we 
worship,  and  of  thee  do  we  beg  assistance.    Direct  us  in 
the  right  way,  in  the  way  of  those  to  whom  thou  hast  been 
gracious  ;  not  of  those  against  whom  thou  art  incensed,  nor  of 
those  who  go  astray.  * 

CHAPTER  II 

Entitled,  the  Cow1— Revealed  Partly  at  Mecca,  and  Partly  at 

Medina 

In  the  Name  of  the  Most  Merciful  God. 

AL.  M.    There  is  no  doubt  in  this  book ;  it  is  a  direction 
to  the  pious,  who  believe  in  the  mysteries  of  faith, 
who  observe  the  appointed  times  of  prayer,  and  dis- 
tribute alms  out  of  what  we  have  bestowed  on  them ;  and  who 
believe  in  that  revelation,  which  hath  been  sent  down  unto  thee, 
and  that  which  hath  been  sent  down  unto  the  prophets  before 
thee,  and  have  firm  assurance  in  the  life  to  come  :  these  are 
directed  by  their  Lord,  and  they  shall  prosper.   As  for  the  un- 

*This  chapter  is  a  prayer,  and  held  in  Koran,  and  often  repeat  it  in  their  de- 
great  veneration  by  the  Mohammedans,  votions  both  public  and  'private,  as  the 
who  give  it  several  other  honorable  Christians  do  the  Lord's  Prayer, 
titles;  as  the  chapter  of  prayer,  of  praise,  >  This  title  was  occasioned  by  the 
of  thanksgiving,  of  treasure.  They  es-  story  of  the  red  heifer,  mentioned  D. 
teem  it  u  the  quintessence  of  the  whole  217. 

211 


212  THE   KORAN 

believers,  it  will  be  equal  to  them  whether  thou  admonish  them, 
or  do  not  admonish  them ;  they  will  not  believe.  God  hath 
sealed  up  their  hearts  and  their  hearing;  a  dimness  covereth 
their  sight,  and  they  shall  suffer  a  grievous  punishment.  There 
are  some  who  say,  We  believe  in  God  and  the  last  day,  but  are 
not  really  believers ;  they  seek  to  deceive  God,  and  those  who 
do  believe,  but  they  deceive  themselves  only,  and  are  not  sensi- 
ble thereof.  There  is  an  infirmity  in  their  hearts,  and  God  hath 
increased  that  infirmity ;  and  they  shall  suffer  a  most  painful 
punishment  because  they  have  disbelieved.  When  one  saith 
unto  them,  Act  not  corruptly  in  the  earth,  they  reply,  Verily, 
we  are  men  of  integrity.  Are  not  they  themselves  corrupt 
doers  ?  but  they  are  not  sensible  thereof.  And  when  one  saith 
unto  them,  Believe  ye  as  others  believe ;  they  answer,  Shall  we 
believe  as  fools  believe?  Are  not  they  themselves  fools?  but 
they  know  it  not.  When  they  meet  those  who  believe,  they  say, 
We  do  believe :  but  when  they  retire  privately  to  their  devils, 
they  say,  We  really  hold  with  you,  and  only  mock  at  those  peo- 
ple :  God  shall  mock  at  them,  and  continue  them  in  their  im- 
piety ;  they  shall  wander  in  confusion.  These  are  the  men  who 
have  purchased  error  at  the  price  of  true  direction :  but  their 
traffic  hath  not  been  gainful,  neither  have  they  been  rightly 
directed.  They  are  like  unto  one  who  kindleth  a  fire,  and  when 
it  hath  enlightened  all  around  him,  God  taketh  away  their  light 
and  leaveth  them  in  darkness,  they  shall  not  see ;  they  are  deaf, 
dumb,  and  blind,  therefore  will  they  not  repent.  Or  like  a 
stormy  cloud  from  heaven,  fraught  with  darkness,  thunder,  and 
lightning,  they  put  their  fingers  in  their  ears,  because  of  the 
noise  of  the  thunder,  for  fear  of  death ;  God  encompasseth  the 
infidels :  the  lightning  wanteth  but  little  of  taking  away  their 
sight ;  so  often  as  it  enlighteneth  them,  they  walk  therein,  but 
when  darkness  cometh  on  them,  they  stand  still ;  and  if  God  so 
pleased,  He  would  certainly  deprive  them  of  their  hearing  and 
their  sight,  for  God  is  almighty.  O  men  of  Mecca !  serve  your 
Lord  who  hath  created  you,  and  those  who  have  been  before 
you :  peradventure  ye  will  fear  him ;  who  hath  spread  the  earth 
as  a  bed  for  you,  and  the  heaven  as  a  covering,  and  hath  caused 
water  to  descend  from  heaven,  and  thereby  produced  fruits  for 
your  sustenance.  Set  not  up  therefore  any  equals  unto  God, 
against  your  own  knowledge.  If  ye  be  in  doubt  concerning 
that  revelation  which  we  have  sent  down  unto  our  servant,  pro- 


THE  KORAN  213 

duce  a  chapter  like  unto  it,  and  call  upon  your  witnesses,  be- 
sides God,  if  ye  say  truth.  But  if  ye  do  it  not,  nor  shall  ever  be 
able  to  do  it,  justly  fear  the  fire  whose  fuel  is  men  and  stones, 
prepared  for  the  unbelievers.  But  bear  good  tidings  unto 
those  who  believe,  and  do  good  works,  that  they  shall  have  gar- 
dens watered  by  rivers ;  so  often  as  they  eat  of  the  fruit  thereof 
for  sustenance,  they  shall  say,  This  is  what  we  have  formerly 
eaten  of ;  and  they  shall  be  supplied  with  several  sorts  of  fruit 
having  a  mutual  resemblance  to  one  another.  There  shall  they 
enjoy  wives  subject  to  no  impurity,  and  there  shall  they  contin- 
ue forever.  Moreover  God  will  not  be  ashamed  to  propound  in 
a  parable  a  gnat,  or  even  a  more  despicable  thing :  for  they  who 
believe  will  know  it  to  be  the  truth  from  their  Lord ;  but  the 
unbelievers  will  say,  What  meaneth  God  by  this  parable?  he 
will  thereby  mislead  many,  and  will  direct  many  thereby :  but 
he  will  not  mislead  any  thereby,  except  the  transgressors,  who 
make  void  the  covenant  of  God  after  the  establishing  thereof, 
and  cut  in  sunder  that  which  God  hath  commanded  to  be  joined, 
and  act  corruptly  in  the  earth ;  they  shall  perish.  How  is  it 
that  ye  believe  not  in  God  ?  Since  ye  were  dead,  and  he  gave 
you  life ;  he  will  hereafter  cause  you  to  die,  and  will  again  re- 
store you  to  life ;  then  shall  ye  return  unto  him.  It  is  he  who 
hath  created  for  you  whatsoever  is  on  earth,  and  then  set  his 
mind  to  the  creation  of  heaven,  and  formed  it  into  seven 
heavens;  he  knoweth  all  things.  When  thy  Lord  said  unto 
the  angels,  I  am  going  to  place  a  substitute  on  earth,2  they  said, 
Wilt  thou  place  there  one  who  will  do  evil  therein,  and  shed 
blood?  but  we  celebrate  thy  praise,  and  sanctify  thee.  God 
answered,  Verily  I  know  that  which  ye  know  not;  and  he 

*  Concerning   the   creation    of    Adam,  earth    he   had    taken    was    carried    into 

here  intimated,  the  Mohammedans  have  Arabia,  to  a  place  between  Mecca  and 

several    peculiar    traditions.     They    say  Tayef,  where,  being  first  kneaded  by  the 

the  angels,  Gabriel,  Michael,  and  fsrafil,  angels,   it   was   afterwards  fashioned   by 

were  sent  by  God,  one  after  another,  to  God   himself   into   a  human   form,   and 

fetch  for  that  purpose  seven  handfuls  of  left  to  dry  for  the  space  of  forty  days, 

earth  from  different  depths,  and  of  dif-  or,   as   others    say,   as   many   years,    the 

ferent  colors  (whence  some  account  for  angels    in   the    meantime   often   visiting 

the    various    complexion    of    mankind);  it,   and    Eblis    (then   one  of   the   angels 

but  the  earth  being  apprehensive  of  the  who    are    nearest    to    God's    presence, 

consequence,  and  desiring  them  te  rep-  afterwards   the   devil)   among   the   rest; 

resent  her  fear  to  God  that  the  creature  but  he,  not  contented  with  looking  on 

he  designed  to  form  would  rebel  against  it,   kicked   it   with   his   foot,   and  know- 

him,  and  draw  down  his  curse  upon  her,  ing   God   designed   that   creature  to   be 

they  returned  without  performing  God's  his    superior,    took    a    secret    resolution 

command;  whereupon  he  sent  Azrail  on  never    to    acknowledge    him    as    such, 

the  same  errand,  who  executed  his  com-  After  this,  God  animated   the  figure  of 

mission  without  remorse,  for  which  rea-  clay  and  endued  it  with  an  intelligent 

son  God  appointed  that  angel  to  sepa-  soul,  and  when  he  had  placed  him   in 

rate  the   souls  from   the   bodies,   being  paradise,    formed    Eve   out   of   his   left 

therefore  called  the  angel  of  death.  The  side. 


THE   KORAN 

taught  Adam  the  names  of  all  things,  and  then  proposed  them 
to  the  angels,  and  said,  Declare  unto  me  the  names  of  these 
things  if  ye  say  truth.  They  answered,  Praise  be  unto  thee,  we 
have  no  knowledge  but  what  thou  teachest  us,  for  thou  art 
knowing  and  wise.  God  said,  O  Adam,  tell  them  their  names. 
And  when  he  had  told  them  their  names,  God  said,  Did  I  not 
tell  you  that  I  know  the  secrets  of  heaven  and  earth,  and  know 
that  which  ye  discover,  and  that  which  ye  conceal  ?  And  when 
we  said  unto  the  angels,  Worship  Adam,  they  all  worshipped 
him,  except  Eblis,  who  refused,  and  was  puffed  up  with  pride, 
and  became  of  the  number  of  unbelievers.8  And  we  said,  O 
Adam,  dwell  thou  and  thy  wife  in  the  garden,  and  eat  of  the 
fruit  thereof  plentifully  wherever  ye  will ;  but  approach  not  this 
tree,  lest  ye  become  of  the  number  of  the  transgressors.  But 
Satan  caused  them  to  forfeit  paradise,  and  turned  them  out  of 
the  state  of  happiness  wherein  they  had  been ;  whereupon  we 
said,  Get  ye  down,  the  one  of  you  an  enemy  unto  the  other ;  and 
there  shall  be  a  dwelling-place  for  you  on  earth,  and  a  provision 
for  a  season.  And  Adam  learned  words  of  prayer  from  his 
Lord,  and  God  turned  unto  him,  for  he  is  easy  to  be  reconciled 
and  merciful.  We  said,  Get  ye  all  down  from  hence ;  hereafter 
shall  there  come  unto  you  a  direction  from  me,  and  whoever 
shall  follow  my  direction,  on  them  shall  no  fear  come,  neither 
shall  they  be  grieved ;  but  they  who  shall  be  unbelievers,  and 
accuse  our  signs  of  falsehood,  they  shall  be  the  companions  of 
hell  fire,  therein  shall  they  remain  forever.  O  children  of 
Israel,4  remember  my  favor  wherewith  I  have  favored  you ;  and 
perform  your  covenant  with  me  and  I  will  perform  my  covenant 
with  you ;  and  revere  me ;  and  believe  in  the  revelation  which  I 
have  sent  down,  confirming  that  which  is  with  you,  and  be  not 
the  first  who  believe  not  therein,  neither  exchange  my  signs  for 
a  small  price  ;  and  fear  me.  Clothe  not  the  truth  with  vanity, 
neither  conceal  the  truth  against  your  own  knowledge ;  observe 
the  stated  times  of  prayer,  and  pay  your  legal  alms,  and  bow 
down  yourselves  with  those  who  bow  down.  Will  ye  com- 

•  This  occasion  of  the  devil's  fall  has  «  The  Jews  are  here  called  upon  to  re- 
some  affinity  with  an  opinion  which  ceive  the  Koran,  as  verifying  and  con- 
has  been  pretty  much  entertained  among  firming  the  Pentateuch,  particularly 
Christians,  viz.,  that  the  angels  being  with  respect  to  the  unity  of  God,  and 
informed  of  God's  intention  to  create  the  mission  of  Mohammed.  And  they 
man  after  his  own  image,  and  to  dig-  are  exhorted  not  to  conceal  the  passages 
nify  human  nature  by  Christ's  assuming  of  their  law  which  bear  witness  to  those 
it,  tome  of  them,  thinking  their  glory  to  truths,  nor  to  corrupt  them  by  publish- 
be  eclipsed  thereby,  envied  man's  nap-  ing  false  copies  of  the  Pentateuch,  for 
piness,  and  so  revolted.  which  the  writers  were  but  poorly  paid. 


THE  KORAN  215 

mand  men  to  do  justice,  and  forget  your  own  souls  ?  yet  ye  read 
the  book  of  the  law :  do  ye  not  therefore  understand  ?  Ask  help 
with  perseverance  and  prayer ;  this  indeed  is  grievous,  unless 
to  the  humble,  who  seriously  think  they  shall  meet  their  Lord, 
and  that  to  him  they  shall  return.  O  children  of  Israel,  re- 
member my  favor  wherewith  I  have  favored  you,  and  that  I 
have  preferred  you  above  all  nations :  dread  the  day  wherein 
one  soul  shall  not  make  satisfaction  for  another  soul,  neither 
shall  any  intercession  be  accepted  from  them,  nor  shall  any 
compensation  be  received,  neither  shall  they  be  helped.  Re- 
member when  we  delivered  you  from  the  people  of  Pharaoh, 
who  grievously  oppressed  you,  they  slew  your  male  children, 
and  let  your  females  live :  therein  was  a  great  trial  from  your 
Lord.  And  when  we  divided  the  sea  for  you  and  delivered  you, 
and  drowned  Pharaoh's  people  while  ye  looked  on.  And  when 
we  treated  with  Moses  forty  nights ;  then  ye  took  the  calf6  for 
your  God,  and  did  evil;  yet  afterwards  we  forgave  you,  that 
peradventure  ye  might  give  thanks.  And  when  we  gave  Moses 
the  book  of  the  law,  and  the  distinction  between  good  and  evil, 
that  peradventure  ye  might  be  directed.  And  when  Moses 
said  unto  his  people,  O  my  people,  verily  ye  have  injured  your 
own  souls,  by  your  taking  the  calf  for  your  God ;  therefore  be 
turned  unto  your  Creator,  and  slay  those  among  you  who  have 
been  guilty  of  that  crime ;  this  will  be  better  for  you  in  the  sight 
of  your  Creator ;  and  thereupon  he  turned  unto  you,  for  he  is 
easy  to  be  reconciled,  and  merciful.  And  when  ye  said,  O 
Moses,  we  will  not  believe  thee,  until  we  see  God  manifestly ; 
therefore  a  punishment  came  upon  you,  while  ye  looked  on; 
then  we  raised  you  to  life  after  ye  had  been  dead,  that  perad- 
venture ye  might  give  thanks.  And  we  caused  clouds  to  over- 
shadow you,  and  manna  and  quails6  to  descend  upon  you,  say- 
ing, Eat  of  the  good  things  which  we  have  given  you  for  food : 

•The  person  who  cast  this  calf,  the  return  of  Moses;  al  Sameri,  understand- 

Mohammedans  say,  was  (not  Aaron  but)  ing   the    iounder's    art,    put    them    into 

al    Sameri,    one    of    the    principal    men  a  furnace  to  melt  them  down  into  one 

among  the  children  of  Israel,  some  of  mass,  which  came  out  in  the  form  of  a 

whjMe  descendants  it  is  pretended  still  calf. 

inWbit  an  island  of  that  name  in  the  •  The  eastern  writers  say  these  quails 
Arabian  Gulf.  It  was  made  of  the  were  of  a  peculiar  kind,  to  be  found  no- 
rings  and  bracelets  of  gold,  silver,  and  where  but  in  Yaman,  from  whence  they 
other  materials,  which  the  Israelites  had  were  brought  by  a  south  wind  in  great 
borrowed  of  the  Egyptians;  for  Aaron,  numbers  to  the  Israelites'  camp  in  the 
who  commanded  in  his  brother's  ab-  desert.  The  Arabs  call  these  birds 
sence,  having  ordered  al  Sameri  to  col-  Salwa,  which  is  plainly  the  same  with 
lect  those  ornaments  from  the  people,  the  Hebrew  Salwim,  and  say  they  have 
who  carried  on  a  wicked  commerce  with  no  bones,  but  are  eaten  whole, 
them,  and  to  keep  them  together  till  the 


2i6  THE  KORAN 

and  they  injured  not  us,  but  injured  their  own  souls.  And 
when  we  said,  Enter  into  this  city,  and  eat  of  the  provisions 
thereof  plentifully  as  ye  will ;  and  enter  the  gate  worshipping, 
and  say,  Forgiveness !  we  will  pardon  you  your  sins,  and  give 
increase  unto  the  well-doers.  But  the  ungodly  changed  the 
expression  into  another,  different  from  what  had  been  spoken 
unto  them ;  and  we  sent  down  upon  the  ungodly  indignation 
from  heaven,  because  they  had  transgressed.  And  when 
Moses  asked  drink  for  his  people,  we  said,  Strike  the  rock  with 
thy  rod ;  and  there  gushed  thereout  twelve  fountains  according 
to  the  number  of  the  tribes,  and  all  men  knew  their  respective 
drinking-place.  Eat  and  drink  of  the  bounty  of  God,  and  com- 
mit not  evil  in  the  earth,  acting  unjustly.  And  when  ye  said, 
O  Moses,  we  will  by  no  means  be  satisfied  with  one  kind  of 
food ;  pray  unto  thy  Lord  therefore  for  us,  that  he  would  pro- 
duce for  us  of  that  which  the  earth  bringeth  forth,  herbs,  and 
cucumbers,  and  garlic,  and  lentils,  and  onions ;  Moses  an- 
swered, Will  ye  exchange  that  which  is  better,  for  that  which  is 
worse  ?  Get  ye  down  into  Egypt,  for  there  shall  ye  find  what 
ye  desire ;  and  they  were  smitten  with  vileness  and  misery,  and 
drew  on  themselves  indignation  from  God.  This  they  suffered, 
because  they  believed  not  in  the  signs  of  God,  and  killed  the 
prophets  unjustly ;  this,  because  they  rebelled  and  transgressed. 
Surely  those  who  believe,  and  those  who  Judaize,  and  Chris- 
tians, and  Sabeans,  whoever  believeth  in  God,  and  the  last  day, 
and  doth  that  which  is  right,  they  shall  have  their  reward  with 
tl.eir  Lord ;  there  shall  come  no  fear  on  them,  neither  shall  they 
be  grieved.  Call  to  mind  also  when  we  accepted  your  cove- 
nant, and  lifted  up  the  mountain  of  Sinai  over  you,  saying,  Re- 
ceive the  law  which  we  have  given  you,  with  a  resolution  to 
keep  it,  and  remember  that  which  is  contained  therein,  that  ye 
may  beware.  After  this  ye  again  turned  back,  so  that  if  it  had 
not  been  for  God's  indulgence  and  mercy  towards  you,  ye  had 
certainly  been  destroyed.  Moreover,  ye  know  what  befell  those 
of  your  nation  who  transgressed  on  the  Sabbath  day :  We  said 
unto  them,  Be  ye  changed  into  apes,  driven  away  from  the  so- 
ciety of  men.  And  we  made  them  an  example  unto  those  who 
were  contemporary  with  them,  and  unto  those  who  came  after 
them,  and  a  warning  to  the  pious.  And  when  Moses  said  unto 
his  people,  Verily  God  commandeth  you  to  sacrifice  a  cow;7 

1  The  occasion  of  this  sacrifice  is  thus        left    his    son,    then    a    child,   a    cow-calf, 
related :     A   certain    man    at    hia   death        which    wandered    in    the   desert    till    he 


THE   KORAN  217 

they  answered,  Dost  thou  make  a  jest  of  us  ?  Moses  said,  God 
forbid  that  I  should  be  one  of  the  foolish.  They  said,  Pray  for 
us  unto  thy  Lord,  that  he  would  show  us  what  cow  it  is. 
Moses  answered,  He  saith,  She  is  neither  an  old  cow,  nor  a 
young  heifer,  but  of  a  middle-age  between  both :  do  ye  there- 
fore that  which  ye  are  commanded.  They  said,  Pray  for  us 
unto  the  Lord,  that  he  would  show  us  what  color  she  is  of. 
Moses  answered,  He  saith,  She  is  a  red  cow,  intensely  red,  her 
color  rejoiceth  the  beholders.  They  said,  Pray  for  us  unto  thy 
Lord,  that  he  would  further  show  us  what  cow  it  is,  for  several 
cows  with  us  are  like  one  another,  and  we,  if  God  please,  will  be 
directed.  Moses  answered,  He  saith,  She  is  a  cow  not  broken 
to  plough  the  earth,  or  water  the  field :  a  sound  one,  there  is  no 
blemish  in  her.  They  said,  Now  hast  thou  brought  the  truth. 
Then  they  sacrificed  her;  yet  they  wanted  little  of  leaving  it 
undone.  And  when  ye  slew  a  man,  and  contended  among 
yourselves  concerning  him,  God  brought  forth  to  light  that 
which  ye  concealed.  For  we  said,  Strike  the  dead  body  with 
part  of  the  sacrificed  cow ;  so  God  raiseth  the  dead  to  life,  and 
showeth  you  his  signs,  that  peradventure  ye  may  understand. 
Then  were  your  hearts  hardened  after  this,  even  as  stones,  or 
exceeding  them  in  hardness :  for  from  some  stones  have  rivers 
burst  forth,  others  have  been  rent  in  sunder,  and  water  hath 
issued  from  them,  and  others  have  fallen  down  for  fear  of  God. 
But  God  is  not  regardless  of  that  which  ye  do.  Do  ye  there- 
fore desire  that  the  Jews  should  believe  you  ?  yet  a  part  of  them 

came  to  age;  at  which  time  his  mother  was  committed.  The  friends  of  the  slain 
told  him  the  heifer  was  his,  and  bid  him  man  accused  some  other  persons  of  the 
fetch  her,  and  sell  her  for  three  pieces  murder  before  Moses;  but  they  denying 
of  gold.  When  the  young  man  came  to  the  fact,  and  there  being  no  evidence  to 
the  market  with  his  heifer,  an  angel  in  convict  them,  God  commanded  a  cow, 
the  shape  of  a  man  accosted  him,  and  of  such  and  such  particular  marks,  to  be 
bid  him  six  pieces  of  gold  for  her;  but  killed;  but  there  being  no  other  which 
he  would  not  take  the  money  till  he  had  answered  the  description  except  the  or- 
asked  his  mother's  consent;  which  when  phan's  heifer,  they  were  obliged  to  buy 
he  had  obtained,  he  returned  to  the  her  for  as  much  gold  as  her  hide  would 
market-place,  and  met  the  angel,  who  hold;  according  to  some,  for  her  full 
now  offered  him  twice  as  much  for  the  weight  in  gold,  and  as  others  say,  for 
heifer,  provided  he  would  say  nothing  ten  times  as  much.  This  heifer  they 
of  it  to  his  mother;  but  the  young  man  sacrificed,  and  the  dead  body  being,  by 
refusing,  went  and  acquainted  her  with  divine  direction,  struck  with  a  part  of 
the  additional  offer.  The  woman  per-  it,  revived,  and  standing  up,  named  the 
ceiving  it  was  an  angel,  bid  her  son  go  person  who  had  killed  him;  after  which 
back  and  ask  him  what  must  be  done  it  immediately  fell  down  dead  again, 
with  the  heifer;  whereupon  the  angel  The  whole  story  seems  to  be  borrowed 
told  the  young  man  that  in  a  little  time  from  the  red  heifer  which  was  ordered 
the  children  of  Israel  would  buy  that  by  the  Jewish  law  to  be  burnt,  and  the 
heifer  of  him  at  any  price.  And  soon  ashes  kept  for  purifying  those  who  hap- 
after  it  happened  that  an  Israelite,  pened  to  touch  a  dead  corpse;  and  from 
named  Hammiel,  was  killed  by  a  rela-  the  heifer  directed  to  be  slain  for  the 
tion  of  his,  who,  to  prevent  discovery,  expiation  of  an  uncertain  murder.  See 
conveyed  the  body  to  a  place  consid-  Deut.  xxi.  1-9. 
erably  distant  from  that  where  the  act 


«i8  THE   KORAN 

heard  the  word  of  God,  and  then  perverted  it,  after  they  had  un- 
derstood it,  against  their  own  conscience.  And  when  they 
meet  the  true  believers,  they  say,  We  believe :  but  when  they 
are  privately  assembled  together,  they  say,  Will  ye  acquaint 
them  with  what  God  hath  revealed  unto  you,  that  they  may  dis- 
pute with  you  concerning  it  in  the  presence  of  your  Lord  ?  Do 
ye  not  therefore  understand?  Do  not  they  know  that  God 
knoweth  that  which  they  conceal  as  well  as  that  which  they 
publish  ?  But  there  are  illiterate  men  among  them,  who  know 
not  the  book  of  the  law,  but  only  lying  stories,  although  they 
think  otherwise.  And  woe  unto  them  who  transcribe  cor- 
ruptly the  book  of  the  law  with  their  hands,  and  then  say,  This 
is  from  God :  that  they  may  sell  it  for  a  small  price.  Therefore 
woe  unto  them  because  of  that  which  their  hands  have  written ; 
and  woe  unto  them  for  that  which  they  have  gained.  They  say, 
The  fire  of  hell  shall  not  touch  us  but  for  a  certain  number  of 
days.  Answer,  Have  ye  received  any  promise  from  God  to 
that  purpose  ?  for  God  will  not  act  contrary  to  his  promise :  or 
do  ye  speak  concerning  God  that  which  ye  know  not  ?  Verily 
whoso  doth  evil,  and  is  encompassed  by  his  iniquity,  they  shall 
be  the  companions  of  hell  fire,  they  shall  remain  therein  forever : 
but  they  who  believe  and  do  good  works,  they  shall  be  the  com- 
panions of  paradise,  they  shall  continue  therein  forever.  Re- 
member also,  when  we  accepted  the  covenant  of  the  children  of 
Israel,  saying,  Ye  shall  not  worship  any  other  except  God,  and 
ye  shall  show  kindness  to  your  parents  and  kindred,  and  to 
orphans,  and  to  the  poor,  and  speak  that  which  is  good  unto 
men,  and  be  constant  at  prayer,  and  give  alms.  Afterwards  ye 
turned  back,  except  a  few  of  you,  and  retired  afar-off.  And 
when  we  accepted  your  covenant,  saying,  Ye  shall  not  shed 
your  brother's  blood,  nor  dispossess  one  another  of  your 
habitations,  then  ye  confirmed  it,  and  were  witnesses  thereto. 
Afterwards  ye  were  they  who  slew  one  another,  and  turned  se^y- 
eral  of  your  brethren  out  of  their  houses,  mutually  assisting 
each  other  against  them  with  injustice  and  enmity ;  but  if  they 
come  captives  unto  you,  ye  redeem  them :  yet  it  is  equally  un- 
lawful for  you  to  dispossss  them.  Do  ye  therefore  believe  in 
part  of  the  book  of  the  law,  and  reject  other  parts  thereof?  But 
whoso  among  you  doth  this,  shall  have  no  other  reward  than 
shame  in  this  life,  and  on  the  day  of  resurrection  they  shall  be 
sent  to  a  most  grievous  punishment ;  for  God  is  not  regardless 


THE  KORAN  219 

of  that  which  ye  do.  These  are  they  who  have  purchased  this 
present  life,  at  the  price  of  that  which  is  to  come ;  wherefore 
their  punishment  shall  not  be  mitigated,  neither  shall  they  be 
helped.  We  formerly  delivered  the  book  of  the  law  unto 
Moses,  and  caused  apostles  to  succeed  him,  and  gave  evident 
miracles  to  Jesus  the  son  of  Mary,  and  strengthened  him  with 
the  holy  spirit.  Do  ye  therefore,  whenever  an  apostle  cometh 
unto  you  with  that  which  your  souls  desire  not,  proudly  reject 
him,  and  accuse  some  of  imposture,  and  slay  others?  The 
Jews  say,  Our  hearts  are  uncircumcised :  but  God  hath  cursed 
them  with  their  infidelity,  therefore  few  shall  believe.  And 
when  a  book  came  unto  them  from  God,  confirming  the  script- 
ures which  were  with  them,  although  they  had  before  prayed 
for  assistance  against  those  who  believed  not,  yet  when  that 
came  unto  them  which  they  knew  to  be  from  God,  they  would 
not  believe  therein :  therefore  the  curse  of  God  shall  be  on  the 
infidels.  For  a  vile  price  have  they  sold  their  souls,  that  they 
should  not  believe  in  that  which  God  hath  sent  down ;  out  of 
envy,  because  God  sendeth  down  his  favors  to  such  of  his  ser- 
vants as  he  pleaseth :  therefore  they  brought  on  themselves  in- 
dignation on  indignation ;  and  the  unbelievers  shall  suffer  an 
ignominious  punishment.  When  one  saith  unto  them,  Believe 
in  that  which  God  hath  sent  down;  they  answer,  We  believe 
in  that  which  hath  been  sent  down  unto  us :  and  they  reject 
what  hath  been  revealed  since,  although  it  be  the  truth,  con- 
firming that  which  is  with  them.  Say,  Why  therefore  have  ye 
slain  the  prophets  of  God  in  times  past,  if  ye  be  true  believers  ? 
Moses  formerly  came  unto  you  with  evident  signs,  but  ye  after- 
wards took  the  calf  for  your  god  and  did  wickedly.  And  when 
we  accepted  your  covenant,  and  lifted  the  mountain  of  Sinai 
over  you,  saying,  Receive  the  law  which  we  have  given  you, 
with  a  resolution  to  perform  it,  and  hear ;  they  said,  We  have 
heard,  and  have  rebelled :  and  they  were  made  to  drink  down 
the  calf  into  their  hearts  for  their  unbelief.  Say,  A  grievous 
thing  hath  your  faith  commanded  you,  if  ye  be  true  believers. 
Say,  If  the  future  mansion  with  God  be  prepared  peculiarly  for 
you,  exclusive  of  the  rest  of  mankind,  wish  for  death,  if  ye  say 
truth :  but  they  will  never  wish  for  it,  because  of  that  which 
their  hands  have  sent  before  them ;  God  knoweth  the  wicked 
doers;  and  thou  shalt  surely  find  them  of  all  men  the  most 
covetous  of  life,  even  more  than  the  idolaters:  one  of  them 


22o  THE   KORAN 

would  desire  his  life  to  be  prolonged  a  thousand  years,  but  none 
shall  reprieve  himself  from  punishment,  that  his  life  may  be 
prolonged:  God  seeth  that  which  they  do.  Say,  Whoever  is 
an  enemy  to  Gabriel  (for  he  hath  caused  the  Koran  to  descend 
on  thy  heart,  by  the  permission  of  God,  confirming  that  which 
was  before  revealed,  a  direction,  and  good  tidings  to  the  faith- 
ful) ;  whosoever  is  an  enemy  to  God,  or  his  angels,  or  his  apos- 
tles, or  to  Gabriel,  or  Michael,  verily  God  is  an  enemy  to  the  un- 
believers. And  now  we  have  sent  down  unto  thee  evident 
signs,  and  none  will  disbelieve  them  but  the  evil-doers.  When- 
ever they  make  a  covenant,  will  some  of  them  reject  it  ?  yea,  the 
greater  part  of  them  do  not  believe.  And  when  there  came 
unto  them  an  apostle  from  God,  confirming  that  scripture 
which  was  with  them,  some  of  those  to  whom  the  scriptures 
were  given,  cast  the  book  of  God  behind  their  backs,  as  if  they 
knew  it  not :  and  they  followed  the  device  which  the  devils  de- 
vised against  the  kingdom  of  Solomon ;  and  Solomon  was  not 
an  unbeliever;  but  the  devils  believed  not,  they  taught  men 
sorcery,  and  that  which  was  sent  down  to  the  two  angels  at 
Babel,  Harut,  and  Marut :  yet  those  who  taught  no  man  until 
they  had  said,  Verily  we  are  a  temptation,  therefore  be  not  an 
unbeliever.  So  men  learned  from  those  two  a  charm  by  which 
they  might  cause  division  between  a  man  and  his  wife;  but 
they  hurt  none  thereby,  unless  by  God's  permission ;  and  they 
learned  that  which  would  hurt  them,  and  not  profit  them  ;  and 
yet  they  knew  that  he  who  bought  that  art  should  have  no  part 
in  the  life  to  come,  and  woful  is  the  price  for  which  they  have 
sold  their  souls,  if  they  knew  it.  But  if  they  had  believed  and 
feared  God,  verily  the  reward  they  would  have  had  from  God 
would  have  been  better,  if  they  had  known  it.  O  true  believers, 
say  not  to  our  apostle,  Raina ;  but  say,  Ondhorna ; 8  and 
hearken :  the  infidels  shall  suffer  a  grievous  punishment.  It  is 
not  the  desire  of  the  unbelievers,  either  among  those  unto  whom 
the  scriptures  have  been  given,  or  among  the  idolaters,  that  any 
good  should  be  sent  down  unto  you  from  your  Lord :  but  God 
will  appropriate  his  mercy  unto  whom  he  pleaseth ;  for  God  is 
exceeding  beneficent.  Whatever  verse  we  shall  abrogate,  or 
cause  thee  to  forget,  we  will  bring  a  better  than  it,  or  one  like 

•Those   two  Arabic  words   have  both  it    being   a   word    of    reproach    in    their 

the  same  signification,  viz.,  Look  on  us:  tongue.     They  alluded,   it  seems,  to  the 

and  area  kind  of  salutation.     Mohammed  Hebrew   verb  ru&.  which  signifies  to  be 

had  a  great  aversion  to  the  first,  because  bad  or  mischievous. 
the  Jews  frequently  used  it  in  derision, 


THE  KORAN  321 

unto  it.  Dost  thou  not  know  that  God  is  almighty?  Dost 
thou  not  know  that  unto  God  belongeth  the  kingdom  of  heaven 
and  earth  ?  neither  have  ye  any  protector  or  helper  except  God. 
Will  ye  require  of  your  apostle  according  to  that  which  was 
formerly  required  of  Moses  ?  but  he  that  hath  exchanged  faith 
for  infidelity,  hath  already  erred  from  the  straight  way.  Many 
of  those  unto  whom  the  scriptures  have  been  given,  desire  to 
render  you  again  unbelievers,  after  ye  have  believed;  out  of 
envy  from  their  souls,  even  after  the  truth  is  become  manifest 
unto  them;  but  forgive  them,  and  avoid  them,  till  God  shall 
send  his  command;  for  God  is  omnipotent.  Be  constant  in 
prayer,  and  give  alms ;  and  what  good  ye  have  sent  before  for 
your  souls,  ye  shall  find  it  with  God;  surely  God  seeth  that 
which  ye  do.  They  say,  Verily  none  shall  enter  paradise,  ex- 
cept they  who  are  Jews  or  Christians :  this  is  their  wish.  Say, 
Produce  your  proof  of  this,  if  ye  speak  truth.  Nay,  but  he  who 
resigneth  himself  to  God,  and  doth  that  which  is  right,  he  shall 
have  his  reward  with  his  Lord ;  there  shall  come  no  fear  on 
them,  neither  shall  they  be  grieved.  The  Jews  say,  The  Chris- 
tians are  grounded  on  nothing;  and  the  Christians  say,  The 
Jews  are  grounded  on  nothing ;  yet  they  both  read  the  script- 
ures. So  likewise  say  they  who  know  not  the  scripture,  accord- 
ing to  their  saying.  But  God  shall  judge  between  them  on  the 
day  of  the  resurrection,  concerning  that  about  which  they  now 
disagree.  Who  is  more  unjust  than  he  who  prohibiteth  the 
temples  of  God,  that  his  name  should  be  remembered  therein, 
and  who  hasteth  to  destroy  them  ?  Those  men  cannot  enter 
therein,  but  with  fear :  they  shall  have  shame  in  this  world,  and 
in  the  next  a  grievous  punishment.  To  God  belongeth  the  east 
and  the  west;  therefore,  whithersoever  ye  turn  yourselves  to 
pray,  there  is  the  face  of  God ;  for  God  is  omnipresent  and  om- 
niscient. They  say  God  hath  begotten  children.  God  forbid! 
To  him  belongeth  whatever  is  in  heaven,  and  on  earth ;  all  is 
possessed  by  him,  the  Creator  of  heaven  and  earth ;  and  when  he 
decreeth  a  thing,  he  only  saith  unto  it,  Be,  and  it  is.  And  they 
who  know  not  the  scriptures  say,  Unless  God  speak  unto  us,  or 
thou  show  us  a  sign,  we  will  not  believe.  So  said  those  before 
them,  according  to  their  saying:  their  hearts  resemble  each 
other.  We  have  already  shown  manifest  signs  unto  people  who 
firmly  believe ;  we  have  sent  thee  in  truth,  a  bearer  of  good  tid- 
ings, and  a  preacher ;  and  thou  shalt  not  be  questioned  concern- 


222  THE   KORAN 

ing  the  companions  of  hell.  But  the  Jews  will  not  be  pleased 
with  thee,  neither  the  Christians,  until  thou  follow  their  religion  ; 
say,  The  direction  of  God  is  the  true  direction.  And  verily  if 
thou  follow  their  desires,  after  the  knowledge  which  hath  been 
given  thee,  thou  shalt  find  no  patron  or  protector  against  God. 
They  to  whom  we  have  given  the  book  of  the  Koran,  and  who 
read  it  with  its  true  reading,  they  believe  therein ;  and  whoever 
believeth  not  therein,  they  shall  perish.  O  children  of  Israel, 
remember  my  favor  wherewith  I  have  favored  you,  and  that  I 
have  preferred  you  before  all  nations;  and  dread  the  day 
wherein  one  soul  shall  not  make  satisfaction  for  another  soul, 
neither  shall  any  compensation  be  accepted  from  them,  nor 
shall  any  intercession  avail,  neither  shall  they  be  helped.  Re- 
member when  the  Lord  tried  Abraham  by  certain  words,  which 
he  fulfilled :  God  said,  Verily  I  will  constitute  thee  a  model  of 
religion  unto  mankind ;  he  answered,  And  also  of  my  posterity ; 
God  said,  My  covenant  doth  not  comprehend  the  ungodly. 
And  when  we  appointed  the  holy  house  of  Mecca  to  be  the  place 
of  resort  for  mankind,  and  a  place  of  security ;  and  said,  Take 
the  station  of  Abraham  for  a  place  of  prayer ;  and  we  cove- 
nanted with  Abraham  and  Ismael,  that  they  should  cleanse  my 
house  for  those  who  should  compass  it,  and  those  who  should 
be  devoutly  assiduous  there,  and  those  who  should  bow  down 
and  worship.  And  when  Abraham  said,  Lord,  make  this  a  ter- 
ritory of  security,  and  bounteously  bestow  fruits  on  its  inhabi- 
tants, such  of  them  as  believe  in  God  and  the  last  day ;  God  an- 
swered, And  whoever  believeth  not,  I  will  bestow  on  him  little : 
afterwards  I  will  drive  him  to  the  punishment  of  hell  fire ;  an  ill 
journey  shall  it  be !  And  when  Abraham  and  Ismael  raised  the 
foundations  of  the  house,  saying,  Lord,  accept  it  from  us,  for 
thou  art  he  who  heareth  and  knoweth :  Lord,  make  us  also  re- 
signed unto  thee,  and  of  our  posterity  a  people  resigned  unto 
thee,  and  show  us  our  holy  ceremonies,  and  be  turned  unto  us, 
for  thou  art  easy  to  be  reconciled,  and  merciful ;  Lord,  send 
them  likewise  an  apostle  from  among  them,  who  may  declare 
thy  signs  unto  them,  and  teach  them  the  book  of  the  Koran  and 
wisdom,  and  may  purify  them ;  for  thou  art  mighty  and  wise. 
Who  will  be  averse  to  the  religion  of  Abraham,  but  he  whose 
mind  is  infatuated  ?  Surely  we  have  chosen  him  in  this  world, 
and  in  that  which  is  to  come  he  shall  be  one  of  the  righteous. 
When  his  Lord  said  unto  him,  Resign  thyself  unto  me,  he  an- 


THE  KORAN  223 

swered,  I  have  resigned  myself  unto  the  Lord  of  all  creatures. 
And  Abraham  bequeathed  this  religion  to  his  children,  and 
Jacob  did  the  same,  saying,  My  children,  verily,  God  hath 
chosen  this  religion  for  you,  therefore  die  not,  unless  ye  also 
be  resigned.  Were  ye  present  when  Jacob  was  at  the  point  of 
death  ?  when  he  said  to  his  sons,  Whom  will  ye  worship  after 
me  ?  They  answered,  We  will  worship  thy  God,  and  the  God 
of  thy  fathers,  Abraham  and  Ismael,  and  Isaac,  one  God,  and 
to  him  will  we  be  resigned.  That  people  are  now  passed 
away,  they  have  what  they  have  gained,  and  ye  shall  have 
what  ye  gain ;  and  ye  shall  not  be  questioned  concerning  that 
which  they  have  done.  They  say,  Become  Jews  or  Chris- 
tians that  ye  may  be  directed.  Say,  Nay,  we  follow  the  relig- 
ion of  Abraham  the  orthodox,  who  was  no  idolater.  Say,  We 
believe  in  God,  and  that  which  hath  been  sent  down  unto  us, 
and  that  which  hath  been  sent  down  unto  Abraham,  and  Is- 
mael, and  Isaac,  and  Jacob,  and  the  tribes,  and  that  which  was 
delivered  unto  Moses,  and  Jesus,  and  that  which  was  delivered 
unto  the  prophets  from  their  Lord :  We  make  no  distinction 
between  any  of  them,  and  to  God  are  we  resigned.  Now  if 
they  believe  according  to  what  ye  believe,  they  are  surely  di- 
rected, but  if  they  turn  back,  they  are  in  schism.  God  shall 
support  thee  against  them,  for  he  is  the  hearer,  the  wise.  The 
baptism  of  God  9  have  we  received,  and  who  is  better  than  God 
to  baptize?  him  do  we  worship.  Say,  Will  ye  dispute  with 
us  concerning  God,  who  is  our  Lord,  and  your  Lord?  we 
have  our  works,  and  ye  have  your  works,  and  unto  him  are  we 
sincerely  devoted.  Will  ye  say,  Truly  Abraham,  and  Ismael, 
and  Isaac,  and  Jacob,  and  the  tribes  were  Jews  or  Chris- 
tians ?  Say,  Are  ye  wiser,  or  God  ?  And  who  is  more  unjust 
than  he  who  hideth  the  testimony  which  he  hath  received 
from  God  ?  But  God  is  not  regardless  of  that  which  ye  do. 
That  people  are  passed  away,  they  have  what  they  have  gained, 
and  ye  shall  have  what  ye  gain,  nor  shall  ye  be  questioned  con- 
cerning that  which  they  have  done.  The  foolish  men  will  say, 
What  hath  turned  them  from  their  Keblah,  towards  which 
they  formerly  prayed  ? 10  Say,  Unto  God  belongeth  the  east 

•  By  baptism  is  to  be  understood  the  re-  "  At  first,   Mohammed  and  his  follow- 

li^ion  which  God  instituted  in  the  begin-  ers  observed  no  particular  rite  in  turning 

ninjj;  because  the  signs  of  it  appear  in  the  their  faces  towards  any  certain  place,  or 

person  who  professes  it,  as  the  signs  of  quarter,  of  the  world,  when  they  prayed ; 

water  appear  in  the  clothes  of  him  that  is  it   being  declared   to   be  perfectly  indif- 

baptized.  ferent. 


324  THE   KORAN 

and  the  west :  he  directeth  whom  he  pleaseth  into  the  right  way. 
Thus  have  we  placed  you,  O  Arabians,  an  intermediate  nation, 
that  ye  may  be  witnesses  against  the  rest  of  mankind,  and  that 
the  apostle  may  be  a  witness  against  you.  We  appointed  the 
Keblah  towards  which  thou  didst  formerly  pray,  only  that  we 
might  know  him  who  followeth  the  apostle,  from  him  who  turn- 
eth  back  on  his  heels ;  though  this  change  seem  a  great  matter, 
unless  unto  those  whom  God  hath  directed.  But  God  will  not 
render  your  faith  of  no  effect ;  for  God  is  gracious  and  merci- 
ful unto  man.  We  have  seen  thee  turn  about  thy  face  towards 
heaven  with  uncertainty,  but  we  will  cause  thee  to  turn  thyself 
towards  a  Keblah  that  will  please  thee.  Turn,  therefore,  thy 
face  towards  the  holy  temple  of  Mecca ;  and  wherever  ye  be, 
turn  your  faces  towards  that  place.  They  to  whom  the  script- 
ure hath  been  given,  know  this  to  be  truth  from  their  Lord. 
God  is  not  regardless  of  that  which  ye  do.  Verily  although 
thou  shouldst  show  unto  those  to  whom  the  scripture  hath 
been  given  all  kinds  of  signs,  yet  they  will  not  follow  thy  Keb- 
lah, neither  shalt  theu  follow  their  Keblah ;  nor  will  one  part  of 
them  follow  the  Keblah  of  the  other.  And  if  thou  follow  their 
desires,  after  the  knowledge  which  hath  been  given  thee,  verily 
thou  wilt  become  one  of  the  ungodly.  They  to  whom  we  have 
given  the  scripture  know  our  apostle,  even  as  they  know  their 
own  children ;  but  some  of  them  hide  the  truth,  against  their 
own  knowledge.  Truth  is  from  thy  Lord,  therefore  thou  shalt 
not  doubt.  Every  sect  hath  a  certain  tract  of  heaven  to  which 
they  turn  themselves  in  prayer ;  but  do  ye  strive  to  run  after 
good  things :  wherever  ye  be,  God  will  bring  you  all  back  at  the 
resurrection,  for  God  is  almighty.  And  from  what  place  soever 
thou  comest  forth,  turn  thy  face  towards  the  holy  temple ;  for 
this  is  truth  from  thy  Lord ;  neither  is  God  regardless  of  that 
which  ye  do.  From  what  place  soever  thou  comest  forth,  turn 
thy  face  towards  the  holy  temple ;  and  wherever  ye  be,  thither- 
ward turn  your  faces,  lest  men  have  matter  of  dispute  against 
you ;  but  as  for  those  among  them  who  are  unjust  doers,  fear 
them  not,  but  fear  me,  that  I  may  accomplish  my  grace  upon 
you,  and  that  ye  may  be  directed.  As  we  have  sent  unto  you  an 
apostle  from  among  you,  to  rehearse  our  signs  unto  you,  and  to 
purify  you,  and  to  teach  you  the  book  of  the  Koran  and  wisdom, 
and  to  teach  you  that  which  ye  knew  not :  therefore  remember 
me,  and  I  will  remember  you,  and  give  thanks  unto  me,  and  be 


THE   KORAN  225 

not  unbelievers.  O  true  believers,  beg  assistance  with  patience 
and  prayer,  for  God  is  with  the  patient.  And  say  not  of  those 
who  are  slain  in  fight  for  the  religion  of  God,  that  they  are  dead ; 
yea,  they  are  living :  but  ye  do  not  understand.  We  will  surely 
prove  you  by  afflicting  you  in  some  measure  with  fear,  and 
hunger,  and  decrease  of  wealth,  and  loss  of  lives,  and  scarcity 
of  fruits ;  but  bear  good  tidings  unto  the  patient,  who  when  a 
misfortune  befalleth  them,  say,  We  are  God's,  and  unto  him 
shall  we  surely  return.  Upon  them  shall  be  blessings  from 
their  Lord  and  mercy,  and  they  are  the  rightly  directed.  More- 
over Safa  and  Merwah  are  two  of  the  monuments  of  God :  who- 
ever therefore  goeth  on  pilgrimage  to  the  temple  of  Mecca  or 
visiteth  it,  it  shall  be  no  crime  in  him  if  he  compass  them  both. 
And  as  for  him  who  voluntarily  performeth  a  good  work ;  verily 
God  is  grateful  and  knowing.  They  who  conceal  any  of  the 
evident  signs,  or  the  direction  which  we  have  sent  down,  after 
what  we  have  manifested  unto  men  in  the  scripture,  God  shall 
curse  them ;  and  they  who  curse  shall  curse  them.  But  as  for 
those  who  repent  and  amend,  and  make  known  what  they  con- 
cealed, I  will  be  turned  unto  them,  for  I  am  easy  to  be  reconciled 
and  merciful.  Surely  they  who  believe  not,  and  die  in  their 
unbelief,  upon  them  shall  be  the  curse  of  God,  and  of  the  angels, 
and  of  all  men ;  they  shall  remain  under  it  forever,  their  pun- 
ishment shall  not  be  alleviated,  neither  shall  they  be  regarded. 
Your  God  is  one  God,  there  is  no  God  but  He,  the  most  merci- 
ful. Now  in  the  creation  of  heaven  and  earth,  and  the  vicissi- 
tude of  night  and  day,  and  in  the  ship  which  saileth  in  the  sea, 
laden  with  what  is  profitable  for  mankind,  and  in  the  rain-water 
which  God  sendeth  from  heaven,  quickening  thereby  the  dead 
earth,  and  replenishing  the  same  with  all  sorts  of  cattle,  and  in 
the  change  of  winds,  and  the  clouds  that  are  compelled  to  do 
service  between  heaven  and  earth,  are  signs  to  people  of  un- 
derstanding: yet  some  men  take  idols  beside  God,  and  love 
them  as  with  the  love  due  to  God ;  but  the  true  believers  are 
more  fervent  in  love  towards  God.  Oh  that  they  who  act  un- 
justly did  perceive,  when  they  behold  their  punishment,  that  all 
power  belongeth  unto  God,  and  that  he  is  severe  in  punishing ! 
When  those  who  have  been  followed,  shall  separate  themselves 
from  their  followers,  and  shall  see  the  punishment,  and  the 
cords  of  relation  between  them  shall  be  cut  asunder ;  the  follow- 
ers shall  say,  If  we  could  return  to  life,  we  would  separate  our- 
Voi.  V.— 15 


226  THE   KORAN 

selves  from  them,  as  they  have  now  separated  themselves  from 
us.  So  God  will  show  them  their  works ;  they  shall  sigh  griev- 
ously, and  shall  not  come  forth  from  the  fire  of  hell.  O  men,  eat 
of  that  which  is  lawful  and  good  on  the  earth ;  and  tread  not  in 
the  steps  of  the  devil,  for  he  is  your  open  enemy.  Verily  he  com- 
mandeth  you  evil  and  wickedness,  and  that  ye  should  say  that 
of  God  which  ye  know  not.  And  when  it  is  said  unto  them  who 
believe  not,  Follow  that  which  God  hath  sent  down ;  they  an- 
swer, Nay,  but  we  will  follow  that  which  we  found  our  fathers 
practised.  What  ?  though  their  fathers  knew  nothing,  and  were 
not  rightly  directed?  The  unbelievers  are  like  unto  one  who 
crieth  aloud  to  that  which  heareth  not  so  much  as  his  calling,  or 
the  sound  of  his  voice.  They  are  deaf,  dumb,  and  blind,  there- 
fore they  do  not  understand.  O  true  believers,  eat  of  the  good 
things  which  we  have  bestowed  on  you  for  food,  and  return 
thanks  unto  God,  if  ye  serve  him.  Verily  he  hath  forbidden 
you  to  eat  that  which  dieth  of  itself,  and  blood,  and  swine's 
flesh,  and  that  on  which  any  other  name  but  God's  hath  been 
invocated.11  But  he  who  is  forced  by  necessity,  not  lusting, 
nor  returning  to  transgress,  it  shall  be  no  crime  in  him  if  he  eat 
of  those  things,  for  God  is  gracious  and  merciful.  Moreover 
they  who  conceal  any  part  of  the  scripture  which  God  hath  sent 
down  unto  them,  and  sell  it  for  a  small  price,  they  shall  swallow 
into  their  bellies  nothing  but  fire ;  God  shall  not  speak  unto 
them  on  the  day  of  resurrection,  neither  shall  he  purify  them, 
and  they  shall  suffer  a  grievous  punishment.  These  are  they 
who  have  sold  direction  for  error,  and  pardon  for  punishment : 
but  how  great  will  their  suffering  be  in  the  fire!  This  they 
shall  endure,  because  God  sent  down  the  book  of  the  Koran 
with  truth,  and  they  who  disagree  concerning  that  book,  are 
certainly  in  a  wide  mistake.  It  is  not  righteousness  that  ye 
turn  your  faces  in  prayer  towards  the  east  and  the  west, 
but  righteousness  is  of  him  who  believeth  in  God  and  the 
last  day,  and  the  angels,  and  the  scriptures,  and  the  proph- 
ets ;  who  giveth  money  for  God's  sake  unto  his  kindred, 
and  unto  orphans,  and  the  needy,  and  the  stranger,  and 
those  who  ask,  and  for  redemption  of  captives;  who  is  con- 
stant at  prayer,  and  giveth  alms;  and  of  those  who  per- 
form their  covenant,  when  they  have  covenanted,  and  who 

u  For  this  reason,  whenever  the  Mo-  the  name  of  God  " ;  which,  if  it  be  neg- 
hammedans  kill  any  animal  for  food,  lected,  they  think  it  not  lawful  to  eat 
they  always  say,  tftsmi  allah,  or  "  In  of  it. 


THE  KORAN  «7 

behave  themselves  patiently  in  adversity,  and  hardships,  and 
in  time  of  violence:  these  are  they  who  are  true,  and  these 
are  they  who  fear  God.  O  true  believers,  the  law  of  retaliation 
is  ordained  you  for  the  slain :  the  free  shall  die  for  the  free,  and 
the  servant  for  the  servant,  and  a  woman  for  a  woman ;  but  he 
whom  his  brother  shall  forgive,  may  be  prosecuted,  and  obliged 
to  make  satisfaction  according  to  what  is  just,  and  a  fine  shall 
be  set  on  him 12  with  humanity.  This  is  indulgence  from  your 
Lord,  and  mercy.  And  he  who  shall  transgress  after  this,  by 
killing  the  murderer,  shall  suffer  a  grievous  punishment.  And 
in  this  law  of  retaliation  ye  have  life,  O  ye  of  understanding, 
that  peradventure  ye  may  fear.  It  is  ordained  you,  when  any  of 
you  is  at  the  point  of  death,  if  he  leave  any  goods,  that  he  be- 
queath a  legacy  to  his  parents  and  kindred,  according  to  what 
shall  be  reasonable.13  This  is  a  duty  incumbent  on  those  who 
fear  God.  But  he  who  shall  change  the  legacy,  after  he  hath 
heard  it  bequeathed  by  the  dying  person,  surely  the  sin  thereof 
shall  be  on  those  who  change  it,  for  God  is  he  who  heareth  and 
knoweth.  Howbeit  he  who  apprehendeth  from  the  testator 
any  mistake  or  injustice,  and  shall  compose  the  matter  between 
them,  that  shall  be  no  crime  in  him,  for  God  is  gracious  and 
merciful.  O  true  believers,  a  fast  is  ordained  you,  as  it  was  or- 
dained unto  those  before  you,  that  ye  may  fear  God.  A  certain 
number  of  days  shall  ye  fast :  but  he  among  you  who  shall  be 
sick,  or  on  a  journey,  shall  fast  an  equal  number  of  other  days. 
And  those  who  can  keep  it,  and  do  not,  must  redeem  their 
neglect  by  maintaining  of  a  poor  man.  And  he  who  volun- 
tarily dealeth  better  with  the  poor  man  than  he  is  obliged,  this 
shall  be  better  for  him.  But  if  ye  fast  it  will  be  better  for  you, 
if  ye  knew  it.  The  month  of  Ramadhan  shall  ye  fast,  in  which 
the  Koran  was  sent  down  from  heaven,  a  direction  unto  men, 
and  declarations  of  direction,  and  the  distinction  between  good 
and  evil.  Therefore  let  him  among  you  who  shall  be  present 
in  this  month,  fast  the  same  month ;  but  he  who  shall  be  sick, 
or  on  a  journey,  shall  fast  the  like  number  of  other  days.  God 
would  make  this  an  ease  unto  you,  and  would  not  make  it  a 
difficulty  unto  you ;  that  ye  may  fulfil  the  number  of  days,  and 

u  This  is  the  common  practice  in  Mo-  u  That  is,  the  legacy  was  not  to  ex- 
hammedan  countries,  particularly  in  ceed  a  third  part  of  the  testator's  sub- 
Persia,  where  the  relations  of  the  de-  stance,  nor  to  be  given  where  there  was 
ceased  may  take  their  choice,  either  to  no  necessity.  But  this  injunction  is 
have  the  murderer  put  into  their  hands  abrogated  by  the  law  concerning  in- 
to be  put  to  death,  or  else  to  accept  of  heritances. 
a  pecuniary  satisfaction. 


•a8  THE  KORAN 

glorify  God,  for  that  he  hath  directed  you,  and  that  ye  may 
give  thanks.  When  my  servants  ask  thee  concerning  me, 
Verily  I  am  near ;  I  will  hear  the  prayer  of  him  that  prayeth, 
when  he  prayeth  unto  me :  but  let  them  hearken  unto  me,  and 
believe  in  me,  that  they  may  be  rightly  directed.  It  is  lawful 
for  you  on  the  night  of  the  fast  to  go  in  unto  your  wives :  they 
are  a  garment  unto  you,  and  ye  are  a  garment  unto  them.  God 
knoweth  that  ye  defraud  yourselves  therein,  wherefore  he  turn- 
eth  unto  you  and  forgiveth  you.  Now  therefore  go  in  unto 
them ;  and  earnestly  desire  that  which  God  ordaineth  you,  and 
eat  and  drink,  until  ye  can  plainly  distinguish  a  white  thread 
from  a  black  thread  by  the  daybreak :  then  keep  the  fast  until 
night,  and  go  not  in  unto  them,  but  be  constantly  present  in  the 
places  of  worship.  These  are  the  prescribed  bounds  of  God, 
therefore  draw  not  near  them  to  transgress  them.  Thus  God 
declareth  his  signs  unto  men,  that  ye  may  fear  him.  Consume 
not  your  wealth  among  yourselves  in  vain ;  nor  present  it  unto 
judges,  that  ye  may  devour  part  of  men's  substance  unjustly, 
against  your  own  consciences.  They  will  ask  thee  concerning 
the  phases  of  the  moon.  Answer,  They  are  times  appointed 
unto  men,  and  to  show  the  season  of  the  pilgrimage  to  Mecca. 
It  is  not  righteousness  that  ye  enter  your  houses  by  the  back 
part  thereof,  but  righteousness  is  of  him  who  feareth  God. 
Therefore  enter  your  houses  by  their  doors ;  and  fear  God,  that 
ye  may  be  happy.  And  fight  for  the  religion  of  God  against 
those  who  fight  against  you,  but  transgress  not  by  attacking 
them  first,  for  God  loveth  not  the  transgressors.  And  kill  them 
wherever  ye  find  them,  and  turn  them  out  of  that  whereof  they 
have  dispossessed  you;  for  temptation  to  idolatry  is  more 
grievous  than  slaughter :  yet  fight  not  against  them  in  the  holy 
temple,  until  they  attack  you  therein;  but  if  they  attack  you, 
slay  them  there.  This  shall  be  the  reward  of  the  infidels.  But 
if  they  desist,  God  is  gracious  and  merciful.  Fight  therefore 
against  them,  until  there  be  no  temptation  to  idolatry,  and  the 
religion  be  God's :  but  if  they  desist,  then  let  there  be  no  hos- 
tility, except  against  the  ungodly.  A  sacred  month  for  a  sacred 
month,  and  the  holy  limits  of  Mecca,  if  they  attack  you  therein, 
do  ye  also  attack  them  therein  in  retaliation;  and  whoever 
transgresseth  against  you  by  so  doing,  do  ye  transgress  against 
him  in  like  manner  as  he  hath  transgressed  against  you,  and 
fear  God,  and  know  that  God  is  with  those  who  fear  him.  Con- 


THE  KORAN  3*9 

tribute  out  of  your  substance  towards  the  defence  of  the  religion 
of  God,  and  throw  not  yourselves  with  your  own  hands  into 
perdition ;  and  do  good,  for  God  loveth  those  who  do  good. 
Perform  the  pilgrimage  of  Mecca,  and  the  visitation  of  God; 
if  ye  be  besieged,  send  that  offering  which  shall  be  the  easiest ; 
and  shave  not  your  heads,  until  your  offering  reacheth  the  place 
of  sacrifice.  But  whoever  among  you  is  sick,  or  is  troubled 
with  any  distemper  of  the  head,  must  redeem  the  shaving 
his  head  by  fasting,  or  alms,  or  some  offering.  When  ye  are 
secure  from  enemies,  he  who  tarrieth  in  the  visitation  of  the 
temple  of  Mecca  until  the  pilgrimage,  shall  bring  that  offering 
which  shall  be  the  easiest.  But  he  who  findeth  not  anything  to 
offer,  shall  fast  three  days  in  the  pilgrimage,  and  seven  when  ye 
are  returned :  they  shall  be  ten  days  complete.  This  is  incum- 
bent on  him  whose  family  shall  not  be  present  at  the  holy  tem- 
ple. And  fear  God,  and  know  that  God  is  severe  in  punishing. 
The  pilgrimage  must  be  performed  in  the  known  months ;  who- 
soever therefore  purposeth  to  go  on  pilgrimage  therein,  let  him 
not  know  a  woman,  nor  transgress,  nor  quarrel  in  the  pilgrim- 
age. The  good  which  ye  do,  God  knoweth  it.  Make  pro- 
vision for  your  journey ;  but  the  best  provision  is  piety :  and 
fear  me,  O  ye  of  understanding.  It  shall  be  no  crime  in  you,  if 
ye  seek  an  increase  from  your  Lord,  by  trading  during  the  pil- 
grimage. And  when  ye  go  in  procession  from  Arafat,  remem- 
ber God  near  the  holy  monument ;  and  remember  him  for  that 
he  hath  directed  you,  although  ye  were  before  this  of  the  num- 
ber of  those  who  go  astray.  Therefore  go  in  procession  from 
whence  the  people  go  in  procession,  and  ask  pardon  of  God,  for 
God  is  gracious  and  merciful.  And  when  ye  have  finished  your 
holy  ceremonies,  remember  God,  according  as  ye  remember 
your  fathers,  or  with  a  more  reverent  commemoration.  There 
are  some  men  who  say,  O  Lord,  give  us  our  portion  in  this 
world;  but  such  shall  have  no  portion  in  the  next  life:  and 
there  are  others  who  say,  O  Lord,  give  us  good  in  this  world, 
and  also  good  in  the  next  world,  and  deliver  us  from  the  tor- 
ment of  hell  fire.  They  shall  have  a  portion  of  that  which  they 
have  gained :  God  is  swift  in  taking  an  account.  Remember 
God  the  appointed  number  of  days ;  but  if  any  haste  to  depart 
from  the  valley  of  Mina  in  two  days,  it  shall  be  no  crime  in  him. 
And  if  any  tarry  longer,  it  shall  be  no  crime  in  him,  in  him  who 
feareth  God.  Therefore  fear  God,  and  know  that  unto  him  ye 


23° 


THE   KORAN 


shall  be  gathered.  There  is  a  man  who  causeth  thee  to 
marvel 14  by  his  speech  concerning  this  present  life,  and  calleth 
God  to  witness  that  which  is  in  his  heart,  yet  he  is  most  intent  in 
opposing  thee ;  and  when  he  turneth  away  from  thee,  he  hasteth 
to  act  corruptly  in  the  earth,  and  to  destroy  that  which  is  sown, 
and  springeth  up  ;15  but  God  loveth  not  corrupt  doing.  And  if 
one  say  unto  him,  Fear  God ;  pride  seizeth  him,  together  with 
wickedness ;  but  hell  shall  be  his  reward,  and  an  unhappy  couch 
shall  it  be.  There  is  also  a  man  who  selleth  his  soul  for  the 
sake  of  those  things  which  are  pleasing  unto  God  ;16  and  God  is 
gracious  unto  his  servants.  O  true  believers,  enter  into  the 
true  religion  wholly,  and  follow  not  the  steps  of  Satan,  for  he 
is  your  open  enemy.  If  ye  have  slipped  after  the  declarations 
of  our  will  have  come  unto  you,  know  that  God  is  mighty  and 
wise.  Do  the  infidels  expect  less  than  that  God  should  come 
down  to  them  overshadowed  with  clouds,  and  the  angels  also  ? 
but  the  thing  is  decreed,  and  to  God  shall  all  things  return. 
Ask  the  children  of  Israel  how  many  evident  signs  we  have 
showed  them ;  and  whoever  shall  change  the  grace  of  God,  after 
it  shall  have  come  unto  him,  verily  God  will  be  severe  in  pun- 
ishing him.  The  present  life  was  ordained  for  those  who  be- 
lieve not,  and  they  laugh  the  faithful  to  scorn;  but  they  who 
fear  God  shall  be  above  them,  on  the  day  of  the  resurrection : 
for  God  is  bountiful  unto  whom  he  pleaseth  without  measure. 
Mankind  was  of  one  faith,  and  God  sent  prophets  bearing  good 
tidings,  and  denouncing  threats ;  and  sent  down  with  them  the 
scripture  in  truth,  that  it  might  judge  between  men  of  that  con- 
cerning which  they  disagreed :  and  none  disagreed  concerning 
it,  except  those  to  whom  the  same  scriptures  were  delivered, 
after  the  declarations  of  God's  will  had  come  unto  them,  out  of 
envy  among  themselves.  And  God  directed  those  who  be- 
lieved, to  that  truth  concerning  which  they  disagreed,  by  his 
will :  for  God  directeth  whom  he  pleaseth  into  the  right  way. 
Did  ye  think  ye  should  enter  paradise,  when  as  yet  no  such 
thing  had  happened  unto  you,  as  hath  happened  unto  those  who 
have  been  before  you  ?  They  suffered  calamity  and  tribulation, 
and  were  afflicted ;  so  that  the  apostle,  and  they  who  believed 

14  This    person  was  al   Akhnas     Ebn  u  Setting  fire  to  his  neighbor's  corn, 

Shoraik,  a  fair-spoken  dissembler,  who  and  killing  his  asses  by  night, 

swore  that  he  believed  in   Mohammed.  u  The   person    here   meant   was    one 

and  pretended  to  be  one  of  his  friends.  Soheib,   who    being   persecuted    by   the 

and   to  contemn  this  world.     But   God  idolaters  of  Mecca  forsook  all  he  had, 

here  reveals  to  the  prophet   his   hypoc-  and  fled  to  Medina. 
risy  and  wickedness. 


THE   KORAN  231 

with  him,  said,  When  will  the  help  of  God  come  ?  Is  not  the 
help  of  God  nigh  ?  They  will  ask  thee  what  they  shall  bestow 
in  alms :  Answer,  The  good  which  ye  bestow,  let  it  be  given  to 
parents,  and  kindred,  and  orphans,  and  the  poor,  and  the 
stranger.  Whatsoever  good  ye  do,  God  knoweth  it.  War  is 
enjoined  you  against  the  Infidels ;  but  this  is  hateful  unto  you : 
yet  perchance  ye  hate  a  thing  which  is  better  for  you,  and  per- 
chance ye  love  a  thing  which  is  worse  for  you :  but  God  knoweth 
and  ye  know  not.  They  will  ask  thee  concerning  the  sacred 
month,  whether  they  may  war  therein :  Answer,  To  war  therein 
is  grievous;  but  to  obstruct  the  way  of  God,  and  infidelity 
towards  him,  and  to  keep  men  from  the  holy  temple,  and  to 
drive  out  his  people  from  thence,  is  more  grievous  in  the  sight 
of  God,  and  the  temptation  to  idolatry  is  more  grievous  than  to 
kill  in  the  sacred  months.  They  will  not  cease  to  war  against 
you,  until  they  turn  you  from  your  religion,  if  they  be  able :  but 
whoever  among  you  shall  turn  back  from  his  religion,  and  die 
an  infidel,  their  works  shall  be  vain  in  this  world  and  the  next ; 
they  shall  be  the  companions  of  hell  fire,  they  shall  remain 
therein  forever.  But  they  who  believe,  and  who  fly  for  the  sake 
of  religion,  and  fight  in  God's  cause,  they  shall  hope  for  the 
mercy  of  God ;  for  God  is  gracious  and  merciful.  They  will 
ask  thee  concerning  wine17  and  lots:18  Answer,  In  both  there 
is  great  sin,  and  also  some  things  of  use  unto  men,  but  their  sin- 
fulness  is  greater  than  their  use.  They  will  ask  thee  also  what 
they  shall  bestow  in  alms:  Answer,  What  ye  have  to  spare. 
Thus  God  showeth  his  signs  unto  you,  that  peradventure  ye 
might  seriously  think  of  this  present  world,  and  of  the  next. 
They  will  also  ask  thee  concerning  orphans :  Answer,  To  deal 
righteously  with  them  is  best ;  and  if  ye  intermeddle  with  the 
management  of  what  belongs  to  them,  do  them  no  wrong ;  they 
are  your  brethren :  God  knoweth  the  corrupt  dealer  from  the 
righteous;  and  if  God  please,  he  will  surely  distress  you,  for 
God  is  mighty  and  wise.  Marry  not  women  who  are  idolaters, 
until  they  believe :  verily  a  maid-servant  who  believeth  is  better 
than  an  idolatress,  although  she  please  you  more.  And  give 
not  women  who  believe  in  marriage  to  the  idolaters,  until  they 
believe ;  for  verily  a  servant  who  is  a  true  believer,  is  better  than 

17  Under  the  name  of  wine  all  sorts  of  with  arrows,  and  much  in  use  with  the 

strong  and  inebriating  liquors  are  com-  pagan  Arabs.  But  by  lots  we  are  here 

prehended.  to  understand  all  games  whatsoever, 

M  The  original  word,  al  Meiser,  proper-  which  are  subject  to  chance  or  hazard, 

ly  signifies  a  particular  game  performed  as  dice  and  cards. 


23* 


THE   KORAN 


an  idolater,  though  he  please  you  more.  They  invite  into  hell 
fire,  but  God  inviteth  unto  paradise  and  pardon  through  his 
will,  and  declareth  his  signs  unto  men,  that  they  may  remember. 
They  will  ask  thee  also  concerning  the  courses  of  women: 
Answer,  They  are  a  pollution:  therefore  separate  yourselves 
from  women  in  their  courses,  and  go  not  near  them  until  they 
be  cleansed.  But  when  they  are  cleansed,  go  in  unto  them  as 
God  hath  commanded  you,  for  God  loveth  those  who  repent, 
and  loveth  those  who  are  clean.  Your  wives  are  your  tillage ; 
go  in  therefore  unto  your  tillage  in  what  manner  soever  ye  will : 
and  do  first  some  act  that  may  be  profitable  unto  your  souls; 
and  fear  God,  and  know  that  ye  must  meet  him ;  and  bear  good 
tidings  unto  the  faithful.  Make  not  God  the  object  of  your 
oaths,  that  ye  may  deal  justly,  and  be  devout,  and  make  peace 
among  men ; 19  for  God  is  he  who  heareth  and  knoweth.  God 
will  not  punish  you  for  an  inconsiderate  word  in  your  oaths; 
but  he  will  punish  you  for  that  which  your  hearts  have  assented 
unto :  God  is  merciful  and  gracious.  They  who  vow  to  abstain 
from  their  wives,  are  allowed  to  wait  four  months :  but  if  they 
go  back  from  their  vow,  verily  God  is  gracious  and  merciful ; 
and  if  they  resolve  on  a  divorce,  God  is  he  who  heareth  and 
knoweth.  The  women  who  are  divorced  shall  wait  concerning 
themselves  until  they  have  their  courses  thrice,  and  it  shall  not 
be  lawful  for  them  to  conceal  that  which  God  hath  created  in 
their  wombs,  if  they  believe  in  God  and  the  last  day ;  and  their 
husbands  will  act  more  justly  to  bring  them  back  at  this  time,  if 
they  desire  a  reconciliation.  The  women  ought  also  to  behave 
towards  their  husbands  in  like  manner  as  their  husbands  should 
behave  towards  them,  according  to  what  is  just:  but  the  men 
ought  to  have  a  superiority  over  them.  God  is  mighty  and 
wise.  Ye  may  divorce  your  wives  twice;  and  then  either  re- 
tain them  with  humanity,  or  dismiss  them  with  kindness.  But 
it  is  not  lawful  for  you  to  take  away  anything  of  what  ye  have 
given  them,  unless  both  fear  that  they  cannot  observe  the  ordi- 
nances of  God.  And  if  ye  fear  that  they  cannot  observe  the 
ordinances  of  God,  it  shall  be  no  crime  in  either  of  them  on  ac- 
count of  that  for  which  the  wife  shall  redeem  herself.  These 

'•  Some   commentators    expound    this  lowing;    saying    of    Mohammed :    "  When 

negatively,  "  That  ye  will  not  deal  just-  you  swear  to  do  a   thing,  and  afterwards 

ly,  nor  be  devout     .      .     ."      For  such  find   it   better   to  do  otherwise,  do  that 

wicked    oaths,  they    say.   were    customs-  which    is    better,    and    make   void    your 

ry  among    the  idolatrous    inhabitants    of  oath." 
Mecca;  which  gave  occasion  to  the  fol- 


THE   KORAN  233 

are  the  ordinances  of  God ;  therefore  transgress  them  not ;  for 
whoever  transgresseth  the  ordinances  of  God,  they  are  unjust 
doers.  But  if  the  husband  divorce  her  a  third  time,  she  shall 
not  be  lawful  for  him  again,  until  she  marry  another  husband. 
But  if  he  also  divorce  her,  it  shall  be  no  crime  in  them,  if  they 
return  to  each  other,  if  they  think  they  can  observe  the  ordi- 
nances of  God ;  and  these  are  the  ordinances  of  God :  he  de- 
clareth  them  to  people  of  understanding.  But  when  ye  divorce 
women,  and  they  have  fulfilled  their  prescribed  time,  either  re- 
tain them  with  humanity,  or  dismiss  them  with  kindness ;  and 
retain  them  not  by  violence,  so  that  ye  transgress ;  for  he  who 
doth  this,  surely  injureth  his  own  soul.  And  make  not  the 
signs  of  God  a  jest :  but  remember  God's  favor  towards  you, 
and  that  he  hath  sent  down  unto  you  the  book  of  the  Koran, 
and  wisdom,  admonishing  you  thereby;  and  fear  God,  and 
know  that  God  is  omniscient.  But  when  ye  have  divorced  your 
wives,  and  they  have  fulfilled  their  prescribed  time,  hinder  them 
not  from  marrying  their  husbands,  when  they  have  agreed 
among  themselves  according  to  what  is  honorable.  This  is 
given  in  admonition  unto  him  among  you  who  believeth  in 
God,  and  the  last  day.  This  is  most  righteous  for  you,  and 
most  pure.  God  knoweth,  but  ye  know  not.  Mothers,  after 
they  are  divorced,  shall  give  suck  unto  their  children  two  full 
years,  to  him  who  desireth  the  time  of  giving  suck  to  be  com- 
pleted ;  and  the  father  shall  be  obliged  to  maintain  them  and 
clothe  them  in  the  meantime,  according  to  that  which  shall  be 
reasonable.  No  person  shall  be  obliged  beyond  his  ability.  A 
mother  shall  not  be  compelled  to  what  is  unreasonable  on  ac- 
count of  her  child,  nor  a  father  on  account  of  his  child.  And 
the  heir  of  the  father  shall  be  obliged  to  do  in  like  manner.  But 
if  they  choose  to  wean  the  child  before  the  end  of  two  years,  by 
common  consent  and  on  mutual  consideration,  it  shall  be  no 
crime  in  them.  And  if  ye  have  a  mind  to  provide  a  nurse  for 
your  children,  it  shall  be  no  crime  in  you,  in  case  ye  fully  pay 
what  ye  offer  her,  according  to  that  which  is  just.  And  fear 
God,  and  know  that  God  seeth  whatever  ye  do.  Such  of  you  as 
die,  and  leave  wives,  their  wives  must  wait  concerning  them- 
selves four  months  and  ten  days,  and  when  they  shall  have  ful- 
filled their  term,  it  shall  be  no  crime  in  you,  for  that  which  they 
shall  do  with  themselves,  according  to  what  is  reasonable. 
God  well  knoweth  that  which  ye  do.  And  it  shall  be  no  crime 


THE  KORAN 

in  you,  whether  ye  make  public  overtures  of  marriage  unto  such 
women,  within  the  said  four  months  and  ten  days,  or  whether 
ye  conceal  such  your  designs  in  your  minds :  God  knoweth  that 
ye  will  remember  them.  But  make  no  promise  unto  them  pri- 
vately, unless  ye  speak  honorable  words ;  and  resolve  not  on 
the  knot  of  marriage,  until  the  prescribed  time  be  accomplished ; 
and  know  that  God  knoweth  that  which  is  in  your  minds,  there- 
fore beware  of  him,  and  know  that  God  is  gracious  and  merciful. 
It  shall  be  no  crime  in  you,  if  ye  divorce  your  wives,  so  long  as 
ye  have  not  touched  them,  nor  settled  any  dowry  on  them. 
And  provide  for  them  (he  who  is  at  his  ease  must  provide  ac- 
cording to  his  circumstances,  and  he  who  is  straitened  accord- 
ing to  his  circumstances)  necessaries,  according  to  what  shall  be 
reasonable.  This  is  a  duty  incumbent  on  the  righteous.  But 
if  ye  divorce  them  before  ye  have  touched  them,  and  have  al- 
ready settled  a  dowry  on  them,  ye  shall  give  them  half  of  what 
ye  have  settled,  unless  they  release  any  part,  or  he  release  part 
in  whose  hand  the  knot  of  marriage  is ;  and  if  ye  release  the 
whole,  it  will  approach  nearer  unto  piety.  And  forget  not  lib- 
erality among  you,  for  God  seeth  that  which  ye  do.  Carefully 
observe  the  appointed  prayers,  and  the  middle  prayer,20  and  be 
assiduous  therein,  with  devotion  towards  God.  But  if  ye  fear 
any  danger,  pray  on  foot  or  on  horseback ;  and  when  ye  are  safe, 
remember  God,  how  he  hath  taught  you  what  as  yet  ye  knew 
not.  And  such  of  you  as  shall  die  and  leave  wives,  ought  to 
bequeath  their  wives  a  year's  maintenance,  without  putting 
them  out  of  their  houses :  but  if  they  go  out  voluntarily,  it  shall 
be  no  crime  in  you,  for  that  which  they  shall  do  with  themselves, 
according  to  what  shall  be  reasonable ;  God  is  mighty  and  wise. 
And  unto  those  who  are  divorced,  a  reasonable  provision  is 
also  due;  this  is  a  duty  incumbent  on  those  who  fear  God. 
Thus  God  declareth  his  signs  unto  you,  that  ye  may  under- 
stand. Hast  thou  not  considered  those  who  left  their  habita- 
tions (and  they  were  thousands)  for  fear  of  death  ?  And  God 
said  unto  them,  Die ;  then  he  restored  them  to  life,  for  God  is 
gracious  towards  mankind ;  but  the  greater  part  of  men  do  not 
give  thanks.  Fight  for  the  religion  of  God,  and  know  that  God 
is  he  who  heareth  and  knoweth.  Who  is  he  that  will  lend  unto 
God  on  good  usury  ?  verily  he  will  double  it  unto  him  manifold ; 

*•  Yahya  interprets  this  from  a  tradition       evening  prayer,  which  was  instituted  by 
of  Mohammed,  who,  being  asked  which       the  prophet  Solomon. 
wa»  the   middle   prayer,  answered,    The 


THE  KORAN  235 

for  God  contracteth  and  extendeth  his  hand  as  he  pleaseth,  and 
to  him  shall  ye  return.  Hast  thou  not  considered  the  assembly 
of  the  children  of  Israel,  after  the  time  of  Moses ;  when  they 
said  unto  their  prophet  Samuel,  Set  a  king  over  us,  that  we  may 
fight  for  the  religion  of  God  ?  The  prophet  answered,  If  ye  are 
enjoined  to  go  to  war,  will  ye  be  near  refusing  to  fight  ?  They 
answered,  And  what  should  ail  us  that  we  should  not  fight  for 
the  religion  of  God,  seeing  we  are  dispossessed  of  our  habita- 
tions, and  deprived  of  our  children  ?  But  when  they  were  en- 
joined to  go  to  war,  they  turned  back,  except  a  'few  of  them : 
and  God  knew  the  ungodly.  And  their  prophet  said  unto 
them,  Verily  God  hath  set  Talut  king  over  you :  they  answered, 
How  shall  he  reign  over  us,  seeing  we  are  more  worthy  of  the 
kingdom  than  he,  neither  is  he  possessed  of  great  riches  ? 
Samuel  said,  Verily  God  hath  chosen  him  before  you,  and  hath 
caused  him  to  increase  in  knowledge  and  stature,  for  God 
giveth  his  kingdom  unto  whom  he  pleaseth ;  God  is  bounteous 
and  wise.  And  their  prophet  said  unto  them,  Verily  the  sign 
of  his  kingdom  shall  be,  that  the  ark  shall  come  unto  you: 
therein  shall  be  tranquillity  from  your  Lord,  and  the  relics 
which  have  been  left  by  the  family  of  Moses,  and  the  family  of 
Aaron ;  the  angels  shall  bring  it.  Verily  this  shall  be  a  sign 
unto  you,  if  ye  believe.  And  when  Talut  departed  with  his 
soldiers,  he  said,  Verily  God  will  prove  you  by  the  river:  for 
he  who  drinketh  thereof,  shall  not  be  on  my  side  (but  he  who 
shall  not  taste  thereof  he  shall  be  on  my  side)  except  he  who 
drinketh  a  draught  out  of  his  hand.  And  they  drank  thereof, 
except  a  few  of  them.  And  when  they  had  passed  the  river,  he 
and  those  who  believed  with  him,  they  said,  We  have  no 
strength  to-day  against  Jalut  and  his  forces.  But  they  who 
considered  that  they  should  meet  God  at  the  resurrection,  said, 
How  often  hath  a  small  army  discomfited  a  great  army,  by  the 
will  of  God?  and  God  is  with  those  who  patiently  persevere. 
And  when  they  went  forth  to  battle  against  Jalut  and  his  forces, 
they  said,  O  Lord,  pour  on  us  patience,  and  confirm  our  feet, 
and  help  us  against  the  unbelieving  people.  Therefore  they 
discomfited  them,  by  the  will  of  God,  and  David  slew  Jalut. 
And  God  gave  him  the  kingdom  and  wisdom,  and  taught  him 
his  will;  and  if  God  had  not  prevented  men,  the  one  by  the 
other,  verily  the  earth  had  been  corrupted :  but  God  is  benefi- 
cent towards  his  creatures.  These  are  the  signs  of  God :  we 


j36  THE   KORAN 

rehearse  them  unto  thee  with  truth,  and  thou  art  surely  one 
of  those  who  have  been  sent  by  God.  These  are  the  apos- 
tles ;  we  have  preferred  some  of  them  before  others :  some  of 
them  hath  God  spoken  unto,  and  hath  exalted  the  degree  of 
others  of  them.  And  we  gave  unto  Jesus  the  son  of  Mary  mani- 
fest signs,  and  strengthened  him  with  the  holy  spirit.  And  if 
God  had  pleased,  they  who  came  after  those  apostles  would  not 
have  contended  among  themselves,  after  manifest  signs  had 
been  shown  unto  them.  But  they  fell  to  variance ;  therefore 
some  of  them  believed,  and  some  of  them  believed  not ;  and  if 
God  had  so  pleased,  they  would  not  have  contended  among 
themselves,  but  God  doeth  what  he  will.  O  true  believers,  give 
alms  of  that  which  we  have  bestowed  on  you,  before  the  day 
cometh  wherein  there  shall  be  no  merchandising,  nor  friend- 
ship, nor  intercession.  The  infidels  are  unjust  doers.  God! 
there  is  no  God  but  he  ;21  the  living,  the  self-subsisting :  neither 
slumber  nor  sleep  seizeth  him ;  to  him  belongeth  whatsoever  is 
in  heaven,  and  on  earth.  Who  is  he  that  can  intercede  with 
him,  but  through  his  good  pleasure !  He  knoweth  that  which 
is  past,  and  that  which  is  to  come  unto  them,  and  they  shall  not 
comprehend  anything  of  his  knowledge,  but  so  far  as  he  pleas- 
eth.  His  throne  is  extended  over  heaven  and  earth,22  and  the 
preservation  of  both  is  no  burden  unto  him.  He  is  the  high, 
the  mighty.  Let  there  be  no  violence  in  religion.  Now  is 
right  direction  manifestly  distinguished  from  deceit :  whoever 
therefore  shall  deny  Tagut,  and  believe  in  God,  he  shall  surely 
take  hold  on  a  strong  handle,  which  shall  not  be  broken ;  God 
is  he  who  heareth  and  seeth.  God  is  the  patron  of  those  who 
believe ;  he  shall  lead  them  out  of  darkness  into  light :  but  as 
to  those  who  believe  not,  their  patrons  are  Tagut ;  they  shall 
lead  them  from  the  light  into  darkness ;  they  shall  be  the  com- 
panions of  hell  fire,  they  shall  remain  therein  forever.  Hast 
thou  not  considered  him  who  disputed  with  Abraham  concern- 
ing his  Lord,  because  God  had  given  him  the  kingdom? 
When  Abraham  said,  My  Lord  is  he  who  giveth  life,  and 
killeth:  he  answered,  I  give  life,  and  I  kill.  Abraham  said, 
Verily  God  bringeth  the  sun  from  the  east,  now  do  thou  bring 

B  The  following  seven  lines  contain  a  and  some  of  them  wear  it  about  them, 

magnificent    description   of    the    divine  engraved  on  an  agate  or  other  precious 

majesty  and  providence;  but  it  must  not  stone. 

be   supposed   the   translation   comes   up  a  This  throne,  in  Arabic  called  Corsi, 

to  the  dignity  of  the  original.    This  pas-  is  by  the  Mohammedans  supposed  to  be 

sage  is  justly  admired  by  the  Mohanv  God's  tribunal,  or  seat  of  justice, 
medans,  who  recite  it  in  their  prayers; 


THE  KORAN  237 

it  from  the  west.  Whereupon  the  infidel  was  confounded ;  for 
God  directeth  not  the  ungodly  people.  Or  hast  thou  not  con- 
sidered how  he  behaved  who  passed  by  a  city  which  had  been 
destroyed,  even  to  her  foundations  ?  He  said,  How  shall  God 
quicken  this  city,  after  she  hath  been  dead  ?  And  God  caused 
him  to  die  for  a  hundred  years,  and  afterwards  raised  him  to 
life.  And  God  said,  How  long  hast  thou  tarried  here  ?  He  an- 
swered, A  day,  or  part  of  a  day.  God  said,  Nay,  thou  hast  tar- 
ried here  a  hundred  years.  Now  look  on  thy  food  and  the 
drink,  they  are  not  yet  corrupted ;  and  look  on  thine  ass :  and 
this  have  we  done  that  we  might  make  thee  a  sign  unto  men. 
And  look  on  the  bones  of  thine  ass,  how  we  raise  them,  and 
afterwards  clothe  them  with  flesh.  And  when  this  was  shown 
unto  him,  he  said,  I  know  that  God  is  able  to  do  all  things. 
And  when  Abraham  said,  O  Lord,  show  me  how  thou  wilt  raise 
the  dead ;  God  said,  Dost  thou  not  yet  believe  ?  He  answered, 
Yea ;  but  I  ask  this  that  my  heart  may  rest  at  ease.  God  said, 
take  therefore  four  birds,  and  divide  them ;  then  lay  a  part  of 
them  on  every  mountain ;  then  call  them,  and  they  shall  come 
swiftly  unto  thee :  and  know  that  God  is  mighty  and  wise.  The 
similitude  of  those  who  lay  out  their  substance  for  advancing 
the  religion  of  God,  is  as  a  grain  of  corn  which  produceth  seven 
ears,  and  in  every  ear  a  hundred  grains ;  for  God  giveth  two- 
fold unto  whom  he  pleaseth:  God  is  bounteous  and  wise. 
They  who  lay  out  their  substance  for  the  religion  of  God,  and 
afterwards  follow  not  what  they  have  so  laid  out  by  reproaches 
or  mischief,  they  shall  have  their  reward  with  their  Lord ;  upon 
them  shall  no  fear  come,  neither  shall  they  be  grieved.  A  fair 
speech,  and  to  forgive,  is  better  than  alms  followed  by  mischief. 
God  is  rich  and  merciful.  O  true  believers,  make  not  your 
alms  of  no  effect  by  reproaching,  or  mischief,  as  he  who  lay- 
eth  out  what  he  hath  to  appear  unto  men  to  give  alms,  and  be- 
lieveth  not  in  God  and  the  last  day.  The  likeness  of  such  a  one 
is  as  a  flint  covered  with  earth,  on  which  a  violent  rain  falleth, 
and  leaveth  it  hard.  They  cannot  prosper  in  anything  which 
they  have  gained,  for  God  directeth  not  the  unbelieving  people. 
And  the  likeness  of  those  who  lay  out  their  substance  from  a 
desire  to  please  God,  and  for  an  establishment  for  their  souls, 
is  as  a  garden  on  a  hill,  on  which  a  violent  rain  falleth,  and  it 
bringeth  forth  its  fruits  twofold ;  and  if  a  violent  rain  falleth 
not  on  it,  yet  the  dew  falleth  thereon :  and  God  seeth  that  which 


THE   KORAN 

ye  do.  Doth  any  of  you  desire  to  have  a  garden  of  palm-trees 
and  vines,  through  which  rivers  flow,  wherein  he  may  have  all 
kinds  of  fruits,  and  that  he  may  attain  to  old  age,  and  have  a 
weak  offspring  ?  then  a  violent  fiery  wind  shall  strike  it,  so  that 
it  shall  be  burned.  Thus  God  declareth  his  signs  unto  you,  that 
ye  may  consider.  O  true  believers,  bestow  alms  of  the  good 
things  which  ye  have  gained,  and  of  that  which  we  have  pro- 
duced for  you  out  of  the  earth,  and  choose  not  the  bad  thereof, 
to  give  it  in  alms,  such  as  ye  would  not  accept  yourselves,  other- 
wise than  by  connivance:  and  know  that  God  is  rich  and 
worthy  to  be  praised.  The  devil  threateneth  you  with  poverty, 
and  commandeth  you  filthy  covetousness ;  but  God  promiseth 
you  pardon  from  himself  and  abundance :  God  is  bounteous  and 
wise.  He  giveth  wisdom  unto  whom  he  pleaseth ;  and  he  unto 
whom  wisdom  is  given,  hath  received  much  good:  but  none 
will  consider,  except  the  wise  of  heart.  And  whatever  alms  ye 
shall  give,  or  whatever  vow  ye  shall  vow,  verily  God  knoweth  it ; 
but  the  ungodly  shall  have  none  to  help  them.  If  ye  make  your 
alms  to  appear,  it  is  well ;  but  if  ye  conceal  them,  and  give  them 
unto  the  poor,  this  will  be  better  for  you,  and  will  atone  for  your 
sins :  and  God  is  well  informed  of  that  which  ye  do.  The  direc- 
tion of  them  belongeth  not  unto  thee ;  but  God  directeth  whom 
he  pleaseth.  The  good  that  ye  shall  give  in  alms  shall  redound 
unto  yourselves ;  and  ye  shall  not  give  unless  out  of  desire  of 
seeing  the  face  of  God.  And  what  good  thing  ye  shall  give  in 
alms,  it  shall  be  repaid  you,  and  ye  shall  not  be  treated  unjustly ; 
unto  the  poor  who  are  wholly  employed  in  fighting  for  the  re- 
ligion of  God,  and  cannot  go  to  and  fro  in  the  earth ;  whom  the 
ignorant  man  thinketh  rich,  because  of  their  modesty:  thou 
shalt  know  them  by  this  mark,  they  ask  not  men  with  importu- 
nity ;  and  what  good  ye  shall  give  in  alms,  verily  God  knoweth 
it.  They  who  distribute  alms  of  their  substance  night  and  day, 
in  private  and  in  public,  shall  have  their  reward  with  the  Lord ; 
on  them  shall  no  fear  come,  neither  shall  they  be  grieved. 
They  who  devour  usury  shall  not  arise  from  the  dead,  but  as  he 
ariseth  whom  Satan  hath  infected  by  a  touch :  this  shall  happen 
to  them  because  they  say,  Truly  selling  is  but  as  usury :  and  yet 
God  hath  permitted  selling  and  forbidden  usury.  He  there- 
fore who,  when  there  cometh  unto  him  an  admonition  from  his 
Lord,  abstained!  from  usury  for  the  future,  shall  have  what  is 
past  forgiven  him,  and  his  affair  belongeth  unto  God.  But 


THE   KORAN 


239 


whoever  returneth  to  usury,  they  shall  be  the  companions  of 
hell  fire,  they  shall  continue  therein  forever.  God  shall  take  his 
blessing  from  usury,  and  shall  increase  alms :  for  God  loveth 
no  infidel,  or  ungodly  person.  But  they  who  believe  and  do 
that  which  is  right,  and  observe  the  stated  times  of  prayer,  and 
pay  their  legal  alms,  they  shall  have  their  reward  with  their 
Lord :  there  shall  come  no  fear  on  them,  neither  shall  they  be 
grieved.  O  true  believers,  fear  God,  and  remit  that  which  re- 
maineth  of  usury,  if  ye  really  believe;  but  if  ye  do  it  not, 
hearken  unto  war,  which  is  declared  against  you  from  God  and 
his  apostle :  yet  if  ye  repent,  ye  shall  have  the  capital  of  your 
money.  Deal  not  unjustly  with  others,  and  ye  shall  not  be 
dealt  with  unjustly.  If  there  be  any  debtor  under  a  difficulty 
of  paying  his  debt,  let  his  creditor  wait  till  it  be  easy  for  him  to 
do  it ;  but  if  ye  remit  it  as  alms,  it  will  be  better  for  you,  if  ye 
knew  it.  And  fear  the  day  wherein  ye  shall  return  unto  God ; 
then  shall  every  soul  be  paid  what  it  hath  gained,  and  they  shall 
not  be  treated  unjustly.  O  true  believers,  when  ye  bind  your- 
selves one  to  the  other  in  a  debt  for  a  certain  time,  write  it  down ; 
and  let  a  writer  write  between  you  according  to  justice,  and  let 
not  the  writer  refuse  writing  according  to  what  God  hath  taught 
him ;  but  let  him  write,  and  let  him  who  oweth  the  debt  dic- 
tate, and  let  him  fear  God  his  Lord,  and  not  diminish  aught 
thereof.  But  if  he  who  oweth  the  debt  be  foolish,  or  weak,  or 
be  not  able  to  dictate  himself,  let  his  agent  dictate  according 
to  equity ;  and  call  to  witness  two  witnesses  of  your  neighbor- 
ing men ;  but  if  there  be  not  two  men,  let  there  be  a  man  and 
two  women  of  those  whom  ye  shall  choose  for  witnesses :  if  one 
of  those  women  should  mistake,  the  other  of  them  will  cause 
her  to  recollect.  And  the  witnesses  shall  not  refuse,  whenso- 
ever they  shall  be  called.  And  disdain  not  to  write  it  down,  be 
it  a  large  debt,  or  be  it  a  small  one,  until  its  time  of  payment : 
this  will  be  more  just  in  the  sight  of  God,  and  more  right  for 
bearing  witness,  and  more  easy,  that  ye  may  not  doubt.  But  if 
it  be  a  present  bargain  which  ye  transact  between  yourselves, 
it  shall  be  no  crime  in  you,  if  ye  write  it  not  down.  And  take 
witnesses  when  ye  sell  one  to  the  other,  and  let  no  harm  be  done 
to  the  writer,  nor  to  the  witness ;  which  if  ye  do,  it  will  surely  be 
injustice  in  you :  and  fear  God,  and  God  will  instruct  you,  for 
God  knoweth  all  things.  And  if  ye  be  on  a  journey,  and  find 
no  writer,  let  pledges  be  taken :  but  if  one  of  you  trust  the  other, 


240  THE   KORAN 

let  him  who  is  trusted  return  what  he  is  trusted  with,  and  fear 
God  his  Lord.  And  conceal  not  the  testimony,  for  he  who 
concealeth  it  hath  surely  a  wicked  heart:  God  knoweth  that 
which  ye  do.  Whatever  is  in  heaven  and  on  earth  is  God's ; 
and  whether  ye  manifest  that  which  is  in  your  minds,  or  conceal 
it,  God  will  call  you  to  account  for  it,  and  will  forgive  whom  he 
pleaseth,  and  will  punish  whom  he  pleaseth ;  for  God  is  al- 
mighty. The  apostle  believeth  in  that  which  hath  been  sent 
down  unto  him  from  his  Lord,  and  the  faithful  also.  Every  one 
of  them  believeth  in  God,  and  his  angels,  and  his  scriptures,  and 
his  apostles :  we  make  no  distinction  at  all  between  his  apos- 
tles.28 And  they  say,  We  have  heard,  and  do  obey :  we  implore 
thy  mercy,  O  Lord,  for  unto  thee  must  we  return.  God  will  not 
force  any  soul  beyond  its  capacity :  it  shall  have  the  good  which 
it  gaineth,  and  it  shall  suffer  the  evil  which  it  gaineth.  O  Lord, 
punish  us  not,  if  we  forget,  or  act  sinfully :  O  Lord,  lay  not  on 
us  a  burden  like  that  which  thou  hast  laid  on  those  who  have 
been  before  us ; 2*  neither  make  us,  O  Lord,  to  bear  what  we 
have  not  strength  to  bear,  but  be  favorable  unto  us,  and  spare 
us,  and  be  merciful  unto  us.  Thou  art  our  patron,  help  us 
therefore  against  the  unbelieving  nations. 

»  But  this,  say  the  Mohammedans,  the  one-fourth   of  their   substance  in   alms, 

Jews  do,  who  receive  Moses  but  reject  and  to  cut  off  an  unclean  ulcerous  part, 

Jesus;  and  the  Christians,  who  receive  and  were  forbidden  to  eat  fat,  or  ani- 

both  those  prophets,  but  reject  Moham-  mals  that  divided   the   hoof,   and   were 

med.  obliged    to    observe    the    Sabbath,    and 

•*That  is,  on  the  Jews,  who,  as  the  other   particulars   wherein   the   Moham- 

commentators  tell  us,  were  ordered  to  medans  are  at  liberty, 
kill  a  man  by  way  of  atonement,  to  give 


CHAPTER  III 
Entitled,  the  Family  of  Imran  * — Revealed  at  Medina 

In  the  Name  of  the  Most  Merciful  God. 

AL.  M.2  There  is  no  God  but  God,  the  living,  self-sub- 
sisting: He  hath  sent  down  unto  thee  the  book  of 
the  Koran  with  truth,  confirming  that  which  was  re- 
vealed before  it ;  for  he  had  formerly  sent  down  the  law  and 
the  gospel,  a  direction  unto  men ;  and  he  had  also  sent  down  the 
distinction  between  good  and  evil.  Verily  those  who  believe 
not  the  signs  of  God,  shall  suffer  a  grievous  punishment ;  for 
God  is  mighty,  able  to  revenge.  Surely  nothing  is  hidden 
from  God,  of  that  which  is  on  earth,  or  in  heaven :  it  is  he  who 
formeth  you  in  the  wombs,  as  he  pleaseth ;  there  is  no  God  but 
he,  the  mighty,  the  wise.  It  is  he  who  hath  sent  down  unto 
thee  the  book,  wherein  are  some  verses  clear  to  be  understood, 
they  are  the  foundation  of  the  book ;  and  others  are  parabolical. 
But  they  whose  hearts  are  perverse  will  follow  that  which  is 
parabolical  therein,  out  of  love  of  schism,  and  a  desire  of  the 
interpretation  thereof;  yet  none  knoweth  the  interpretation 
thereof,  except  God.  But  they  who  are  well  grounded  in 
knowledge  say,  We  believe  therein,  the  whole  is  from  our  Lord ; 
and  none  will  consider  except  the  prudent.  O  Lord,  cause  not 
our  hearts  to  swerve  from  truth,  after  thou  hast  directed  us: 
and  give  us  from  thee  mercy,  for  thou  art  he  who  giveth.  O 
Lord,  thou  shalt  surely  gather  mankind  together,  unto  a  day 
of  resurrection :  there  is  no  doubt  of  it,  for  God  will  not  be 
contrary  to  the  promise.  As  for  the  infidels,  their  wealth  shall 
not  profit  them  anything,  nor  their  children,  against  God :  they 
shall  be  the  fuel  of  hell  fire.  According  to  the  wont  of  the  peo- 
ple of  Pharaoh,  and  of  those  who  went  before  them,  they 
charged  our  signs  with  a  lie;  but  God  caught  them  in  their 
wickedness,  and  God  is  severe  in  punishing.  Say  unto  those 
who  believe  not,  Ye  shall  be  overcome,  and  thrown  together 

1  This  name  is  given  in  the  Koran  to  which  is  to  be  read."  The  syllable  A\, 

the  father  of  the  Virgin  Mary.  in  the  words  A]  Koran,  is  only  the 

1  The  word  Koran,  derived  horn  the  Arabic  article  signifying  "  the "  and 

verb  Karaa,  i.e.,  to  read,  signifies  in  ought  to  be  omitted  when  the  English 

Arabic  "  the  reading,"  or  rather  "  that  article  is  prefixed. 

VOL.  V.— 16  241 


242 


THE   KORAN 


into  hell ;  an  unhappy  couch  shall  it  be.  Ye  have  already  had 
a  miracle  shown  you  in  two  armies,  which  attacked  each 
other:3  one  army  fought  for  God's  true  religion,  but  the  other 
were  infidels ;  they  saw  the  faithful  twice  as  many  as  them- 
selves in  their  eyesight;  for  God  strengthened!  with  his  help 
whom  he  pleaseth.  Surely  herein  was  an  example  unto  men 
of  understanding.  The  love  and  eager  desire  of  wives,  and 
children,  and  sums  heaped  up  of  gold  and  silver,  and  excellent 
horses,  and  cattle,  and  land,  is  prepared  for  men :  this  is  the 
provision  of  the  present  life ;  but  unto  God  shall  be  the  most 
excellent  return.  Say,  Shall  I  declare  unto  you  better  things 
than  this  ?  For  those  who  are  devout  are  prepared  with  their 
Lord,  gardens  through  which  rivers  flow;  therein  shall  they 
continue  forever:  and  they  shall  enjoy  wives  free  from  im- 
purity, and  the  favor  of  God ;  for  God  regardeth  his  servants ; 
who  say,  O  Lord,  we  do  sincerely  believe ;  forgive  us  therefore 
our  sins,  and  deliver  us  from  the  pain  of  hell  fire :  the  patient, 
and  the  lovers  of  truth,  and  the  devout,  and  the  alms-givers,  and 
those  who  ask  pardon  early  in  the  morning.  God  hath  borne 
witness  that  there  is  no  God  but  he ;  and  the  angels,  and  those 
who  are  endowed  with  wisdom,  profess  the  same ;  who  execut- 
ed righteousness ;  there  is  no  God  but  he ;  the  mighty,  the  wise. 
Verily  the  true  religion  in  the  sight  of  God,  is  Islam ; 4  and  they 
who  had  received  the  scriptures  dissented  not  therefrom,  until 
after  the  knowledge  of  God's  unity  had  come  unto  them,  out  of 
envy  among  themselves;  but  whosoever  believeth  not  in  the 
signs  of  God,  verily  God  will  be  swift  in  bringing  him  to  ac- 
count. If  they  dispute  with  thee,  say,  I  have  resigned  myself 
unto  God,  and  he  who  followeth  me  doth  the  same:  and  say 
unto  them  who  have  received  the  scriptures,  and  to  the  ignor- 
ant, Do  ye  profess  the  religion  of  Islam?  Now  if  they  em- 
brace Islam,  they  are  surely  directed ;  but  if  they  turn  their 

*  The  miracle,  it  is  said,  consisted  in  first  a  thousand,  and  afterwards  three 
three  things:  (i.)  Mohammed,  by  the  thousand  angels,  led  by  Gabriel,  mount- 
direction  of  the  angel  Gabriel,  took  a  ed  on  his  horse  Haizum ;  and,  accord- 
handful  of  gravel  and  threw  it  towards  ing  to  the  Koran,  these  celestial  auxil- 
the  enemy  in  the  attack,  saying,  "  May  iaries  really  did  all  the  execution, 
their  faces  be  confounded  ";  whereupon  though  Mohammed's  men  imagined 
thev  immediately  turned  their  backs  and  themselves  did  it,  and  fought  stoutly  at 
flea.  But,  though  the  prophet  seeming-  the  same  time. 

ly  threw  the  gravel  himself,  yet  it  is  *  The  proper  name  of  the  Mohamme- 
told  in  the  Koran  that  it  was  not  he,  dan  religion,  which  signifies  the  resign- 
but  God,  who  threw  it,  that  is  to  say,  by  ing  or  devoting  one's  self  entirely  to 
the  ministry  of  his  angel.  (2.)  The  Mo-  God  and  his  service.  This  they  say  is 
hammedan  troops  seemed  to  the  infidels  the  religion  which  all  the  prophets  were 
to  be  twice  as  many  in  number  as  them-  sent  to  teach,  being  founded  on  the 
selves,  which  greatly  discouraged  them.  unity  of  God. 
(3.)  God  sent  down  to  their  assistance 


THE  KORAN  243 

backs,  verily  unto  thee  belongeth  preaching  only ;  for  God  re- 
gardeth  his  servants.  And  unto  those  who  believe  not  in  the 
signs  of  God,  and  slay  the  prophets  without  a  cause,  and  put 
those  men  to  death  who  teach  justice ;  denounce  unto  them  a 
painful  punishment.  These  are  they  whose  works  perish  in  this 
world,  and  in  that  which  is  to  come ;  and  they  shall  have  none 
to  help  them.  Hast  thou  not  observed  those  unto  whom  part 
of  the  scripture  was  given  ?  They  were  called  unto  the  book 
of  God,  that  it  might  judge  between  them ;  then  some  of  them 
turned  their  backs,  and  retired  afar-off.  This  they  did  because 
they  said,  The  fire  of  hell  shall  by  no  means  touch  us,  but  for  a 
certain  number  of  days :  and  that  which  they  had  falsely  de- 
vised, hath  deceived  them  in  their  religion.  How  then  will  it 
be  with  them,  when  we  shall  gather  them  together  at  the  day  of 
judgment,5  of  which  there  is  no  doubt ;  and  every  soul  shall  be 
paid  that  which  it  hath  gained,  neither  shall  they  be  treated 
unjustly?  Say,  O  God,  who  possessest  the  kingdom;  thou 
givest  the  kingdom  unto  whom  thou  wilt,  and  thou  takest  away 
the  kingdom  from  whom  thou  wilt :  thou  exaltest  whom  thou 
wilt,  and  thou  humblest  whom  thou  wilt :  in  thy  hand  is  good, 
for  thou  art  almighty.  Thou  makest  the  night  to  succeed  the 
day :  thou  bringest  forth  the  living  out  of  the  dead,  and  thou 
bringest  forth  the  dead  out  of  the  living ;  and  providest  food  for 
whom  thou  wilt  without  measure.  Let  not  the  faithful  take  the 
infidels  for  their  protectors,  rather  than  the  faithful :  he  who 
doth  this  shall  not  be  protected  of  God  at  all ;  unless  ye  fear  any 
danger  from  them :  but  God  warneth  you  to  beware  of  himself ; 
for  unto  God  must  ye  return.  Say,  Whether  ye  conceal  that 
which  is  in  your  breasts,  or  whether  ye  declare  it,  God  knoweth 
it :  for  he  knoweth  whatever  is  in  heaven,  and  whatever  is  on 
earth :  God  is  almighty.  On  the  last  day  every  soul  shall  find 
the  good  which  it  hath  wrought,  present ;  and  the  evil  which  it 
hath  wrought,  it  shall  wish  that  between  itself  and  that  were  a 
wide  distance :  but  God  warneth  you  to  beware  of  himself ;  for 
God  is  gracious  unto  his  servants.  Say,  If  ye  love  God,  follow 
me :  then  God  shall  love  you,  and  forgive  you  your  sins ;  for 
God  is  gracious  and  merciful.  Say,  Obey  God,  and  his  apos- 
tle :  but  if  ye  go  back,  verily  God  loveth  not  the  unbelievers. 

'-  The  Mohammedans  have  a  tradition  God  will  first  reproach  them  with  their 

that  the  first  banner  of  the  infidels  that  wickedness,  over  the  heads  of  those  who 

shall    be    set   up,    on    the   day    of   judg-  are    present,    and    then    order   them    to 

merit,  will  be  that  of  the  Jews ;  and  that  hell. 


244 


THE    KORAN 


God  hath  surely  chosen  Adam,  and  Noah,  and  the  family  of 
Abraham,  and  the  family  of  Imran  above  the  rest  of  the  world  ; 
a  race  descending  the  one  from  the  other:  God  is  he  who 
heareth  and  knoweth.  Remember  when  the  wife  of  Imran 
said,  Lord,  verily  I  have  vowed  unto  thee  that  which  is  in  my 
womb,  to  be  dedicated  to  thy  service :  accept  it  therefore  of  me ; 
for  thou  art  he  who  heareth  and  knoweth.  And  when  she  was 
delivered  of  it,  she  said,  Lord,  verily  I  have  brought  forth  a 
female  (and  God  well  knew  what  she  had  brought  forth),  and  a 
male  is  not  as  a  female :  I  have  called  her  Mary ;  and  I  com- 
mend her  to  thy  protection,  and  also  her  issue,  against  Satan 
driven  away  with  stones.  Therefore  the  Lord  accepted  her  with 
a  gracious  acceptance,  and  caused  her  to  bear  an  excellent  off- 
spring. And  Zacharias  took  care  of  the  child ;  whenever  Zach- 
arias  went  into  the  chamber  to  her,  he  found  provisions  with 
her;  and  he  said,  O  Mary,  whence  hadst  thou  this?  she  an- 
swered, This  is  from  God :  for  God  provideth  for  whom  he 
pleaseth  without  measure.  There  Zacharias  called  on  his 
Lord,  and  said,  Lord,  give  me  from  thee  a  good  offspring,  for 
thou  art  the  hearer  of  prayer.  And  the  angels  called  to  him, 
while  he  stood  praying  in  the  chamber,  saying,  Verily  God 
promiseth  thee  a  son  named  John,  who  shall  bear  witness  to 
the  Word  which  cometh  from  God;  an  honorable  person, 
chaste,  and  one  of  the  righteous  prophets.  He  answered,  Lord, 
how  shall  I  have  a  son,  when  old  age  hath  overtaken  me,  and  my 
wife  is  barren?  The  angel  said,  So  God  doth  that  which  he 
pleaseth.  Zacharias  answered,  Lord,  give  me  a  sign.  The 
angel  said,  Thy  sign  shall  be,  that  thou  shalt  speak  unto  no 
man  for  three  days,  otherwise  than  by  gesture :  remember  thy 
Lord  often,  and  praise  him  evening  and  morning.  And  when 
the  angels  said,  O  Mary,  verily  God  hath  chosen  thee,  and  hath 
purified  thee,  and  hath  chosen  thee  above  all  the  women  of  the 
world :  O  Mary,  be  devout  towards  thy  Lord,  and  worship,  and 
bow  down  with  those  who  bow  down.  This  is  a  secret  history : 
we  reveal  it  unto  thee,  although  thou  wast  not  present  with 
them  when  they  threw  in  their  rods  to  cast  lots  which  of  them 
should  have  the  education  of  Mary:  neither  wast  thou  with 
them,  when  they  strove  among  themselves.  When  the  angels 
said,  O  Mary,  verily  God  sendeth  thee  good  tidings,  that  thou 
shalt  bear  the  Word,  proceeding  from  himself ;  his  name  shall 
be  Christ  Jesus  the  son  of  Mary,  honorable  in  this  world  and  in 


THE  KORAN 


245 


the  world  to  come,  and  one  of  those  who  approach  near  to  the 
presence  of  God ;  and  he  shall  speak  unto  men  in  the  cradle, 
and  when  he  is  grown  up;8  and  he  shall  be  one  of  the  right- 
eous :  she  answered,  Lord,  how  shall  I  have  a  son,  since  a  man 
hath  not  touched  me?  the  angel  said,  So  God  createth  that 
which  he  pleaseth :  when  he  decreeth  a  thing,  he  only  saith  unto 
it,  Be,  and  it  is :  God  shall  teach  him  the  scripture,  and  wisdom, 
and  the  law,  and  the  gospel ;  and  shall  appoint  him  his  apostle 
to  the  children  of  Israel ;  and  he  shall  say,  Verily  I  come  unto 
you  with  a  sign  from  your  Lord ;  for  I  will  make  before  you,  of 
clay,  as  it  were  the  figure  of  a  bird ;  then  I  will  breathe  thereon, 
and  it  shall  become  a  bird,  by  the  permission  of  God :  and  I 
will  heal  him  that  hath  been  blind  from  his  birth,  and  the  leper : 
and  I  will  raise  the  dead  by  the  permission  of  God :  and  I  will 
prophesy  unto  you  what  ye  eat,  and  what  ye  lay  up  for  store  in 
your  houses.  Verily  herein  will  be  a  sign  unto  you,  if  ye  be- 
lieve. And  I  come  to  confirm  the  Law  which  was  revealed 
before  me,  and  to  allow  unto  you  as  lawful,  part  of  that  which 
hath  been  forbidden  you : 7  and  I  come  unto  you  with  a  sign 
from  your  Lord;  therefore  fear  God,  and  obey  me.  Verily 
God  is  my  Lord,  and  your  Lord :  therefore  serve  him.  This  is 
the  right  way.  But  when  Jesus  perceived  their  unbelief,  he 
said,  Who  will  be  my  helpers  towards  God  ?  The  apostles  8  an- 
swered, We  will  be  the  helpers  of  God  ;  we  believe  in  God,  and 
do  thou  bear  witness  that  we  are  true  believers.  O  Lord,  we 
believe  in  that  which  thou  has  sent  down,  and  we  have  followed 
thy  apostle ;  write  us  down  therefore  with  those  who  bear  wit- 
ness of  him.  And  the  Jews  devised  a  stratagem  against  him ; 
but  God  devised  a  stratagem  against  them ;  and  God  is  the  best 
deviser  of  stratagems.  When  God  said,  O  Jesus,  verily  I  will 
cause  thee  to  die,  and  I  will  take  thee  up  unto  me,8  and  I  will 
deliver  thee  from  the  unbelievers ;  and  I  will  place  those  who 
follow  thee  above  the  unbelievers,  until  the  day  of  resurrection : 
then  unto  me  shall  ye  return,  and  I  will  judge  between  you  of 
that  concerning  which  ye  disagree.  Moreover,  as  for  the  in- 
fidels, I  will  punish  them  with  a  grievous  punishment  in  this 

•  This  phrase  signifies  a  man  in  fall  and  suppose  the  apostles  were  so-called 

age,  that  is,  between  thirty  and  thirty-  either  from  the  candor  and  sincerity  of 

four.  their  minds,  or  because  they  were 

7  Such  as  the  eating  of  fish  that  have  princes   and   wore    white   garments,    or 

neither  fins  nor  scales,  the  caul  and  fat  else  because  they  were  by  trade  fullers. 

of   animals,    and    camel's    flesh,   and   to  •  Some    Mohammedans    say    this    was 

rork  on  the  Sabbath.  done   by   the   ministry   of   Gabriel;    but 


8  In  Arabic,  al  Hawariyun :  which  word        others    that    a    strong    whirlwind    took 
they  derive  from  Hara,  "  to  be  white," 


him  up  from  Mount  Olivet. 


246  THE   KORAN 

world,  and  in  that  which  is  to  come ;  and  there  shall  be  none  to 
help  them.  But  they  who  believe,  and  do  that  which  is  right, 
he  shall  give  them  their  reward ;  for  God  loveth  not  the  wicked 
doers.  These  signs  and  this  prudent  admonition  do  we  re- 
hearse unto  thee.  Verily  the  likeness  of  Jesus  in  the  sight  of 
God  is  as  the  likeness  of  Adam :  he  created  him  out  of  the  dust, 
and  then  said  unto  him,  Be;  and  he  was.  This  is  the  truth 
from  thy  Lord ;  be  not  therefore  one  of  those  who  doubt :  and 
whoever  shall  dispute  with  thee  concerning  him,  after  the 
knowledge  which  hath  been  given  thee,  say  unto  them,  Come, 
let  us  call  together  our  sons,  and  your  sons,  and  our  wives,  and 
your  wives,  and  ourselves,  and  yourselves;  then  let  us  make 
imprecations,  and  lay  the  curse  of  God  on  those  who  lie. 
Verily  this  is  a  true  history :  and  there  is  no  God  but  God ;  and 
God  is  most  mighty,  and  wise.  If  they  turn  back,  God  well 
knoweth  the  evil-doers.  Say,  O  ye  who  have  received  the 
scripture,  come  to  a  just  determination  between  us  and  you ; 
that  we  worship  not  any  except  God,  and  associate  no  creature 
with  him ;  and  that  the  one  of  us  take  not  the  other  for  lords, 
beside  God.  But  if  they  turn  back,  say,  Bear  witness  that  we 
are  true  believers.  O  ye  to  whom  the  scriptures  have  been 
given,  why  do  ye  dispute  concerning  Abraham,  since  the  Law 
and  the  Gospel  were  not  sent  down  until  after  him?  Do  ye 
not  therefore  understand?  Behold  ye  are  they  who  dispute 
concerning  that  which  ye  have  some  knowledge  in ;  why  there- 
fore do  ye  dispute  concerning  that  which  ye  have  no  knowledge 
of?  God  knoweth,  but  ye  know  not.  Abraham  was  neither 
a  Jew,  nor  a  Christian  ;  but  he  was  of  the  true  religion,  one  re- 
signed unto  God,  and  was  not  of  the  number  of  the  idolaters. 
Verily  the  men  who  are  the  nearest  of  kin  unto  Abraham,  are 
they  who  follow  him ;  and  this  prophet,  and  they  who  believe 
on  him :  God  is  the  patron  of  the  faithful.  Some  of  those  who 
have  received  the  scriptures  desire  to  seduce  you ;  but  they 
seduce  themselves  only,  and  they  perceive  it  not.  O  ye  who 
have  received  the  scriptures,  why  do  ye  not  believe  in  the  signs 
of  God,  since  ye  are  witnesses  of  them  ?  O  ye  who  have  re- 
ceived the  scriptures,  why  do  ye  clothe  truth  with  vanity,  and 
knowingly  hide  the  truth  ?  And  some  of  those  to  whom  the 
scriptures  were  given,  say,  Believe  in  that  which  hath  been  sent 
down  unto  those  who  believe,  in  the  beginning  of  the  day,  and 
deny  it  in  the  end  thereof ;  that  they  may  go  back  from  their 


THE  KORAN  247 

faith :  and  believe  him  only  who  followeth  your  religion.  Say, 
Verily  the  true  direction  is  the  direction  of  God,  that  there  may 
be  given  unto  some  other  a  revelation  like  unto  what  hath  been 
given  unto  you.  Will  they  dispute  with  you  before  your  Lord  ? 
Say,  Surely  excellence  is  in  the  hand  of  God,  he  giveth  it  unto 
whom  he  pleaseth ;  God  is  bounteous  and  wise :  he  will  confer 
peculiar  mercy  on  whom  he  pleaseth ;  for  God  is  endued  with 
great  beneficence.  There  is  of  those  who  have  received  the 
scriptures,  unto  whom  if  thou  trust  a  talent,  he  will  restore  it 
unto  thee ;  and  there  is  also  of  them,  unto  whom  if  thou  trust 
a  dinar,10  he  will  not  restore  it  unto  thee,  unless  thou  stand  over 
him  continually  with  great  urgency.  This  they  do  because 
they  say,  We  are  not  obliged  to  observe  justice  with  the 
heathen :  but  they  utter  a  lie  against  God,  knowingly.  Yea ; 
whoso  keepeth  his  covenant,  and  feareth  God,  God  surely 
loveth  those  who  fear  him.  But  they  who  make  merchandise 
of  God's  covenant,  and  of  their  oaths,  for  a  small  price,  shall 
have  no  portion  in  the  next  life,  neither  shall  God  speak  to  them 
*>r  regard  them  on  the  day  of  resurrection,  nor  shall  he  cleanse 
*hem ;  but  they  shall  suffer  a  grievous  punishment.  And  there 
are  certainly  some  of  them,  who  read  the  scriptures  perversely, 
that  ye  may  think  what  they  read  to  be  really  in  the  scriptures, 
yet  it  is  not  in  the  scripture ;  and  they  say,  This  is  from  God ; 
but  it  is  not  from  God :  and  they  speak  that  which  is  false  con- 
cerning God,  against  their  own  knowledge.  It  is  not  fit  for  a 
man,  that  God  should  give  him  a  book  of  revelations,  and  wis- 
dom, and  prophecy ;  and  then  he  should  say  unto  men,  Be  ye 
worshippers  of  me,  besides  God ;  but  he  ought  to  say,  Be  ye 
perfect  in  knowledge  and  in  works,  since  ye  know  the  script- 
ures, and  exercise  yourselves  therein.  God  hath  not  com- 
manded you  to  take  the  angels  and  the  prophets  for  your 
Lords:  Will  he  command  you  to  become  infidels,  after  ye 
have  been  true  believers?  And  remember  when  God  ac- 
cepted the  covenant  of  the  prophets,  saying,  This  verily 
is  the  scripture  and  the  wisdom  which  I  have  given  you: 
hereafter  shall  an  apostle  come  unto  you,  confirming  the 
truth  of  that  scripture  which  is  with  you ;  ye  shall  surely 
believe  on  him,  and  ye  shall  assist  him.  God  said,  Are 
ye  firmly  resolved,  and  do  ye  accept  my  covenant  on  this 
condition?  They  answered,  We  are  firmly  resolved:  God 

10  A  gold  coin  worth  about  $2.50. 


248  THE   KORAN 

said,  Be  ye  therefore  witnesses ;  and  I  also  bear  witness  with 
you :  and  whosoever  turneth  back  after  this,  they  are  surely  the 
transgressors.  Do  they  therefore  seek  any  other  religion  but 
God's?  since  to  him  is  resigned  whosoever  is  in  heaven  or  on 
earth,  voluntarily,  or  of  force:  and  to  him  shall  they  return. 
Say,  We  believe  in  God,  and  that  which  hath  been  sent  down 
unto  us,  and  that  which  was  sent  down  unto  Abraham,  and 
Ismael,  and  Isaac,  and  Jacob,  and  the  tribes,  and  that  which  was 
delivered  to  Moses,  and  Jesus,  and  the  prophets  from  their 
Lord ;  we  make  no  distinction  between  any  of  them ;  and  to 
him  are  we  resigned.  Whoever  followeth  any  other  religion 
than  Islam,  it  shall  not  be  accepted  of  him :  and  in  the  next  life 
he  shall  be  of  those  who  perish.  How  shall  God  direct  men 
who  have  become  infidels  after  they  had  believed,  and  borne 
witness  that  the  apostle  was  true,  and  manifest  declarations  of 
the  divine  will  had  come  unto  them  ?  for  God  directeth  not  the 
ungodly  people.  Their  reward  shall  be,  that  on  them  shall  fall 
the  curse  of  God,  and  of  angels,  and  of  all  mankind :  they  shall 
remain  under  the  same  forever;  their  torment  shall  not  be 
mitigated,  neither  shall  they  be  regarded ;  except  those  who  re- 
pent after  this,  and  amend ;  for  God  is  gracious  and  merciful. 
Moreover  they  who  become  infidels  after  they  have  believed, 
and  yet  increase  in  infidelity,  their  repentance  shall  in  no  wise 
be  accepted,  and  they  are  those  who  go  astray.  Verily  they 
who  believe  not,  and  die  in  their  unbelief,  the  world  full  of  gold 
shall  in  no  wise  be  accepted  from  any  of  them,  even  though  he 
should  give  it  for  his  ransom ;  they  shall  suffer  a  grievous 
punishment,  and  they  shall  have  none  to  help  them.  Ye 
will  never  attain  unto  righteousness,  until  ye  give  in  alms  of 
that  which  ye  love :  and  whatever  ye  give,  God  knoweth  it.  All 
food  was  permitted  unto  the  children  of  Israel,  except  what 
Israel  forbade  unto  himself  before  the  Pentateuch  was  sent 
down.  Say  unto  the  Jews,  Bring  hither  the  Pentateuch  and 
read  it,  if  ye  speak  truth.  Whoever  therefore  contriveth  a  lie 
against  God  after  this,  they  will  be  evil-doers.  Say,  God  is 
true:  follow  ye  therefore  the  religion  of  Abraham  the  ortho- 
dox ;  for  he  was  no  idolater.  Verily  the  first  house  appointed 
unto  men  to  worship  in  was  that  which  is  in  Becca ;  "  blessed, 
and  a  direction  to  all  creatures.  Therein  are  manifest  signs: 

11  Becca   i»   another   name   of   Mecca.     Al    Beidawi    observes    that    the    Arabs 
used    the    "  M  "    and    "  B  "    promiscuously  in  several  words. 


THE  KORAN 


249 


the  place  where  Abraham  stood ;  and  whoever  entereth  therein, 
shall  be  safe.  And  it  is  a  duty  towards  God,  incumbent  on 
those  who  are  able  to  go  thither,  to  visit  this  house ;  but  who- 
soever disbelieveth,  verily  God  needeth  not  the  service  of  any 
creature.  Say,  O  ye  who  have  received  the  scriptures,  why  do 
ye  not  believe  in  the  signs  of  God  ?  Say,  O  ye  who  have  re- 
ceived the  scriptures,  why  do  ye  keep  back  from  the  way  of  God 
him  who  believeth  ?  Ye  seek  to  make  it  crooked,  and  yet  are 
witnesses  that  it  is  the  right :  but  God  will  not  be  unmindful  of 
what  ye  do.  O  true  believers,  if  ye  obey  some  of  those  who 
have  received  the  scripture,  they  will  render  you  infidels,  after 
ye  have  believed :  and  how  can  ye  be  infidels,  when  the  signs 
of  God  are  read  unto  you,  and  his  apostle  is  among  you  ?  But 
he  who  cleaveth  firmly  unto  God,  is  already  directed  into  the 
right  way.  O  believers,  fear  God  with  his  true  fear ;  and  die 
not  unless  ye  also  be  true  believers.  And  cleave  all  of  you 
unto  the  covenant  of  God,  and  depart  not  from  it,  and  remem- 
ber the  favor  of  God  towards  you :  since  ye  were  enemies,  and 
he  reconciled  your  hearts,  and  ye  became  companions  and 
brethren  by  his  favor :  and  ye  were  on  the  brink  of  a  pit  of  fire, 
and  he  delivered  you  thence.  Thus  God  declareth  unto  you  his 
signs,  that  ye  may  be  directed.  Let  there  be  people  among 
you,  who  invite  to  the  best  religion  ;  and  command  that  which 
is  just,  and  forbid  that  which  is  evil ;  and  they  shall  be  happy. 
And  be  not  as  they  who  are  divided,  and  disagree  in  matters  of 
religion,  after  manifest  proofs  have  been  brought  unto  them : 
they  shall  suffer  a  great  torment.  On  the  day  of  resurrection 
some  faces  shall  become  white,  and  other  faces  shall  become 
black.  And  unto  them  whose  faces  shall  become  black,  God 
will  say,  Have  ye  returned  unto  your  unbelief,  after  ye  had  be- 
lieved? therefore  taste  the  punishment,  for  that  ye  have  been 
unbelievers :  but  they  whose  faces  shall  become  white  shall  be 
in  the  mercy  of  God,  therein  shall  they  remain  forever.  These 
are  the  signs  of  God:  we  recite  them  unto  thee  with  truth. 
God  will  not  deal  unjustly  with  his  creatures.  And  to  God  be- 
longeth  whatever  is  in  heaven  and  on  earth ;  and  to  God  shall 
all  things  return.  Ye  are  the  best  nation  that  hath  been  raised 
up  unto  mankind :  ye  command  that  which  is  just,  and  ye  for- 
bid that  which  is  unjust,  and  ye  believe  in  God.  And  if  they 
who  have  received  the  scriptures  had  believed,  it  had  surely 
been  the  better  for  them :  there  are  believers  among  them,  but 


•50  THE   KORAN 

the  greater  part  of  them  are  transgressors.  They  shall  not  hurt 
you,  unless  with  a  slight  hurt;  and  if  they  fight  against  you, 
they  shall  turn  their  backs  to  you,  and  they  shall  not  be  helped. 
They  are  smitten  with  vileness  wheresoever  they  are  found  ;  un- 
less they  obtain  security  by  entering  into  a  treaty  with  God,  and 
a  treaty  with  men:  and  they  draw  on  themselves  indignation 
from  God,  and  they  are  afflicted  with  poverty.  This  they  suf- 
fer, because  they  disbelieved  the  signs  of  God,  and  slew  the 
prophets  unjustly;  this,  because  they  were  rebellious,  and 
transgressed.  Yet  they  are  not  all  alike:  there  are  of  those 
who  have  received  the  scriptures,  upright  people;  they  medi- 
tate on  the  signs  of  God  in  the  night  season,  and  worship ;  they 
believe  in  God  and  the  last  day ;  and  command  that  which  is 
just,  and  forbid  that  which  is  unjust,  and  zealously  strive  to 
excel  in  good  works :  these  are  of  the  righteous.  And  ye  shall 
not  be  denied  the  reward  of  the  good  which  ye  do;  for  God 
knoweth  the  pious.  As  for  the  unbelievers,  their  wealth  shall 
not  profit  them  at  all,  neither  their  children,  against  God :  they 
shall  be  the  companions  of  hell  fire ;  they  shall  continue  therein 
forever.  The  likeness  of  that  which  they  lay  out  in  this  present 
life,  is  as  a  wind  wherein  there  is  a  scorching  cold :  it  falleth  on 
the  standing  corn  of  those  men  who  have  injured  their  own 
souls,  and  destroyeth  it.  And  God  dealeth  not  unjustly  with 
them;  but  they  injure  their  own  souls.  O  true  believers,  con- 
tract not  an  intimate  friendship  with  any  besides  yourselves: 
they  will  not  fail  to  corrupt  you.  They  wish  for  that  which  may 
cause  you  to  perish :  their  hatred  hath  already  appeared  from 
out  of  their  mouths ;  but  what  their  breasts  conceal  is  yet  more 
inveterate.  We  have  already  shown  you  signs  of  their  ill-will 
towards  you,  if  ye  understand.  Behold,  ye  love  them,  and  they 
do  not  love  you :  ye  believe  in  all  the  scriptures,  and  when  they 
meet  you,  they  say,  We  believe;  but  when  they  assemble  pri- 
vately together,  they  bite  their  fingers'  ends  out  of  wrath 
against  you.  Say  unto  them,  Die  in  your  wrath :  verily  God 
knoweth  the  innermost  part  of  your  breasts.  If  good  happen 
unto  you,  it  grieveth  them ;  and  if  evil  befall  you,  they  rejoice  at 
it.  But  if  ye  be  patient,  and  fear  God,  their  subtlety  shall  not 
hurt  you  at  all ;  for  God  comprehendeth  whatever  they  do. 
Call  to  mind  when  thou  wentest  forth  early  from  thy  family, 
that  thou  mightest  prepare  the  faithful  a  camp  for  war;  and 
God  heard  and  knew  it ;  when  two  companies  of  you  were  anx- 


THE   KORAN  251 

iously  thoughtful,  so  that  ye  became  faint-hearted;  but  God 
was  the  supporter  of  them  both ;  and  in  God  let  the  faithful 
trust.  And  God  had  already  given  you  the  victory  at  Bedr, 
when  ye  were  inferior  in  number ;  therefore  fear  God,  that  ye 
may  be  thankful.  When  thou  saidst  unto  the  faithful,  Is  it  not 
enough  for  you,  that  your  Lord  should  assist  you  with  three 
thousand  angels,  sent  down  from  heaven  ?  Verily  if  ye  perse- 
vere, and  fear  God,  and  your  enemies  come  upon  you  suddenly, 
your  Lord  will  assist  you  with  five  thousand  angels,  distin- 
guished by  their  horses  and  attire.  And  this  God  designed  only 
as  good  tidings  for  you  that  your  hearts  might  rest  secure :  for 
victory  is  from  God  alone,  the  mighty,  the  wise.  That  he 
should  cut  off  the  uttermost  part  of  the  unbelievers,  or  cast 
them  down,  or  that  they  should  be  overthrown  and  unsuccess- 
ful, is  nothing  to  thee.  It  is  no  business  of  thine;  whether 
God  be  turned  unto  them,  or  whether  he  punish  them ;  they  are 
surely  unjust  doers.  To  God  belongeth  whatsoever  is  in 
heaven  and  on  earth :  he  spareth  whom  he  pleaseth,  and  he  pun- 
isheth  whom  he  pleaseth ;  for  God  is  merciful.  O  true  believ- 
ers, devour  not  usury,  doubling  it  twofold ;  but  fear  God,  that 
ye  may  prosper :  and  fear  the  fire  which  is  prepared  for  the  un- 
believers ;  and  obey  God,  and  his  apostle,  that  ye  may  obtain 
mercy.  And  run  with  emulation  to  obtain  remission  from  your 
Lord,  and  paradise,  whose  breath  equalleth  the  heavens  and  the 
earth,  which  is  prepared  for  the  godly ;  who  give  alms  in  pros- 
perity and  adversity ;  who  bridle  their  anger  and  forgive  men : 
for  God  loveth  the  beneficent.12  And  who,  after  they  have 
committed  a  crime,  or  dealt  unjustly  with  their  own  souls,  re- 
member God,  and  ask  pardon  for  their  sins  (for  who  forgiveth 
sins  except  God  ?)  and  persevere  not  in  what  they  have  done 
knowingly :  their  reward  shall  be  pardon  from  their  Lord,  and 
gardens  wherein  rivers  flow,  they  shall  remain  therein  forever : 
and  how  excellent  is  the  reward  of  those  who  labor!  There 
have  already  been  before  you  examples  of  punishment  of  in- 
fidels, therefore  go  through  the  earth,  and  behold  what  hath 
been  the  end  of  those  who  accuse  God's  apostles  of  imposture. 

u  It  is  related  of   Hasan  the  son  of  slave   proceeded,    "  and   for  those   who 

Ali,  that  a  slave  having  once  thrown  a  forgive   men."     "  I    forgive   you."    said 

dish   on  him   boiling   hot,   as   he   sat  at  Hasan.       The    slave,    however,    finished 

table,    and   fearing   his   master's   resent-  the  verse,  adding,   "  for  God  loveth  the 

ment,  fell  immediately  on  his  knees,  and  beneficent"     "  Since   it   is   so,"   replied 

repeated   these  words,  "  Paradise  is  for  Hasan,   "  I   give  you  your  liberty,   and 

those  who   bridle  their  anger."     Hasan  four  hundrea  pieces  of  silver."    A  noble 

answered,    "  I    am    not    angry."       The  instance  of  moderation  and  generosity. 


252  THE   KORAN 

This  book  is  a  declaration  unto  men,  and  a  direction  and  an 
admonition  to  the  pious.  And  be  not  dismayed,  neither  be  ye 
grieved ;  for  ye  shall  be  superior  to  the  unbelievers  if  ye  be- 
lieve. If  a  wound  hath  happened  unto  you  in  war,  a  like 
wound  hath  already  happened  unto  the  unbelieving  people: 
and  we  cause  these  days  of  different  success  interchangeably  to 
succeed  each  other  among  men ;  that  God  may  know  those 
who  believe,  and  may  have  martyrs  from  among  you  (God  lov- 
eth  not  the  workers  of  iniquity) ;  and  that  God  might  prove 
those  who  believe,  and  destroy  the  infidels.  Did  ye  imagine 
that  ye  should  enter  paradise,  when  as  yet  God  knew  not  those 
among  you  who  fought  strenuously  in  his  cause ;  nor  knew 
those  who  persevered  with  patience?  Moreover  ye  did  some 
time  wish  for  death  before  that  ye  met  it ;  but  ye  have  now  seen 
it,  and  ye  looked  on,  but  retreated  from  it.  Mohammed  is  no 
more  than  an  apostle ;  the  other  apostles  have  already  deceased 
before  him  :  if  he  die  therefore,  or  be  slain,  will  ye  turn  back  on 
your  heels  ?  but  he  who  turneth  back  on  his  heels,  will  not  hurt 
God  at  all ;  and  God  will  surely  reward  the  thankful.  No  soul 
can  die  unless  by  the  permission  of  God,  according  to  what  is 
written  in  the  book  containing  the  determinations  of  things. 
And  whoso  chooseth  the  reward  of  this  world,  we  will  give 
him  thereof:  but  whoso  chooseth  the  reward  of  the  world  to 
come,  we  will  give  him  thereof ;  and  we  will  surely  reward  the 
thankful.  How  many  prophets  have  encountered  those  who 
had  many  myriads  of  troops :  and  yet  they  desponded  not  in 
their  mind  for  what  had  befallen  them  in  fighting  for  the  re- 
ligion of  God,  and  were  not  weakened,  neither  behaved  them- 
selves in  an  abject  manner  ?  God  loveth  those  who  persevere 
patiently.  And  their  speech  was  no  other  than  that  they  said, 
Our  Lord  forgive  us  our  offences,  and  our  transgressions  in  our 
business ;  and  confirm  our  feet,  and  help  us  against  the  unbe- 
lieving people.  And  God  gave  them  the  reward  of  this  world, 
and  a  glorious  reward  in  the  life  to  come ;  for  God  loveth  the 
well-doers.  O  ye  who  believe,  if  ye  obey  the  infidels,  they  will 
cause  you  to  turn  back  on  your  heels,  and  ye  will  be  turned  back 
and  perish :  but  God  is  your  Lord ;  and  he  is  the  best  helper. 
We  will  surely  cast  a  dread  into  the  hearts  of  the  unbelievers, 
because  they  have  associated  with  God  that  concerning  which 
he  sent  them  down  no  power :  their  dwelling  shall  be  the  fire  of 
hell ;  and  the  receptacle  of  the  wicked  shall  be  miserable.  God 


THE   KORAN  253 

had  already  made  good  unto  you  his  promise,  when  ye  destroyed 
them  by  his  permission,  until  ye  became  faint-hearted,  and  dis- 
puted concerning  the  command  of  the  apostle,  and  were  re- 
bellious ;  after  God  had  shown  you  what  ye  desired.  Some  of 
you  chose  this  present  world,  and  others  of  you  chose  the  world 
to  come.  Then  he  turned  you  to  flight  from  before  them,  that 
he  might  make  trial  of  you  (but  he  hath  now  pardoned  you ;  for 
God  is  endued  with  beneficence  towards  the  faithful) ;  when  ye 
went  up  as  ye  fled,  and  looked  not  back  on  any;  while  the 
apostle  called  you,  in  the  uttermost  part  of  you.  Therefore 
God  rewarded  you  with  affliction  on  affliction,  that  ye  be  not 
grieved  hereafter  for  the  spoils  which  ye  fail  of,  nor  for  that 
which  befalleth  you ;  for  God  is  well  acquainted  with  whatever 
ye  do.  Then  he  sent  down  upon  you  after  affliction  security; 
soft  sleep  which  fell  on  some  part  of  you ;  but  other  parts  were 
troubled  by  their  own  souls ;  falsely  thinking  of  God  a  foolish 
imagination,  saying,  Will  anything  of  the  matter  happen  unto 
us  ?  Say,  Verily  the  matter  belongeth  wholly  unto  God.  They 
concealed  in  their  minds  what  they  declared  not  unto  thee ;  say- 
ing, If  anything  of  the  matter  had  happend  unto  us,  we  had  not 
been  slain  here.  Answer,  If  ye  had  been  in  your  houses,  verily 
they  would  have  gone  forth  to  fight,  whose  slaughter  was  de- 
creed, to  the  places  where  they  died,  and  this  came  to  pass  that 
God  might  try  what  was  in  your  breasts,  and  might  discern 
what  was  in  your  hearts ;  for  God  knoweth  the  innermost  parts 
of  the  breasts  of  men.  Verily  they  among  you  who  turned  their 
backs  on  the  day  whereon  the  two  armies  met  each  other  at 
Ohod,  Satan  caused  them  to  slip,  for  some  crime  which  they 
had  committed :  but  now  hath  God  forgiven  them ;  for  God  is 
gracious  and  merciful.  O  true  believers,  be  not  as  they  who 
believe  not,  and  said  of  their  brethren,  when  they  had  journeyed 
in  the  land  or  had  been  at  war,  If  they  had  been  with  us,  those 
had  not  died,  nor  had  these  been  slain:  whereas  what  befell 
them  was  so  ordained  that  God  might  make  it  matter  of  sighing 
in  their  hearts.  God  giveth  life,  and  causeth  to  die :  and  God 
seeth  that  which  ye  do.  Moreover,  if  ye  be  slain,  or  die  in  de- 
fence of  the  religion  of  God;  verily  pardon  from  God,  and 
mercy,  is  better  than  what  they  heap  together  of  worldly  riches. 
And  if  ye  die,  or  be  slain,  verily  unto  God  shall  ye  be  gathered. 
And  as  to  the  mercy  granted  unto  the  disobedient  from  God, 
thou,  O  Mohammed,  hast  been  mild  towards  them ;  but  if  thou 


254 


THE   KORAN 


hadst  been  severe  and  hard-hearted,  they  had  surely  separated 
themselves  from  about  thee.  Therefore  forgive  them,  and  ask 
pardon  for  them :  and  consult  them  in  the  affair  of  war ;  and 
after  thou  hast  deliberated,  trust  in  God ;  for  God  loveth  those 
who  trust  in  him.  If  God  help  you,  none  shall  conquer  you ; 
but  if  he  desert  you,  who  is  it  that  will  help  you  after  him? 
Therefore  in  God  let  the  faithful  trust.  It  is  not  the  part  of  a 
prophet  to  defraud,  for  he  who  defraudeth,  shall  bring  with  him 
what  he  hath  defrauded  anyone  of,  on  the  day  of  the  resurrec- 
tion.13 Then  shall  every  soul  be  paid  what  he  hath  gained ;  and 
they  shall  not  be  treated  unjustly.  Shall  he  therefore  who  fol- 
loweth  that  which  is  well  pleasing  unto  God,  be  as  he  who 
bringeth  on  himself  wrath  from  God,  and  whose  receptacle  is 
hell  ?  an  evil  journey  shall  it  be  thither.  There  shall  be  degrees 
of  rewards  and  punishments  with  God,  for  God  seeth  what  they 
do.  Now  hath  God  been  gracious  unto  the  believers  when  he 
raised  up  among  them  an  apostle  of  their  own  nation,14  who 
should  recite  his  signs  unto  them,  and  purify  them,  and  teach 
them  the  book  of  the  Koran  and  wisdom ;  whereas  they  were 
before  in  manifest  error.  After  a  misfortune  hath  befallen  you 
at  Ohod  (ye  had  already  obtained  two  equal  advantages),  do  ye 
say,  Whence  cometh  this  ?  Answer,  This  is  from  yourselves : 
for  God  is  almighty.  And  what  happened  unto  you,  on  the 
day  whereon  the  two  armies  met,  was  certainly  by  the  permis- 
sion  of  God ;  and  that  he  might  know  the  faithful,  and  that  he 
might  know  the  ungodly.  It  was  said  unto  them,  Come,  fight 
for  the  religion  of  God,  or  drive  back  the  enemy:  they  an- 
swered, If  we  had  known  ye  went  out  to  fight,  we  had  certainly 
followed  you.  They  were  on  that  day  nearer  unto  unbelief 
than  they  were  to  faith  ;  they  spake  with  their  mouths  what  was 
not  in  their  hearts;  but  God  perfectly  knew  what  they  con- 
cealed ;  who  said  of  their  brethren,  while  themselves  stayed  at 
home,  if  they  had  obeyed  us,  they  had  not  been  slain.  Say, 
Then  keep  back  death  from  yourselves,  if  ye  say  truth.  Thou 
shall  in  no  wise  reckon  those  who  have  been  slain  at  Ohod  in 
the  cause  of  God,  dead ;  nay,  they  are  sustained  alive  with  their 
Lord,  rejoicing  for  what  God  of  his  favor  hath  granted  them ; 
and  being  glad  for  those  who,  coming  after  them,  have  not  as 

"  According  to  a  tradition  of  Moham-  kirn,  i.e..  ot  themselves,  read  mtn  an- 

med,  whoever  cheateth  another  will  on  fasihitn,  i.e.,  of  the  noblest  among 

the  day  of  judgment  carry  his  fraudu-  them;  for  such  was  the  tribe  of 

lent  purchase  publicly  on  his  neck.  Koreish,  of  which  Mohammed  wai  de- 

"  Some  copies,   instead  of  mtn  anfori-  scended. 


THE  KORAN  255 

yet  overtaken  them,  because  there  shall  no  fear  come  on  them, 
neither  shall  they  be  grieved.  They  are  filled  with  joy  for  the 
favor  which  they  have  received  from  God,  and  his  bounty ;  and 
for  that  God  suffereth  not  the  reward  of  the  faithful  to  perish. 
They  who  hearkened  unto  God  and  his  apostle,  after  a  wound 
had  befallen  them  at  Ohod,  such  of  them  as  do  good  works,  and 
fear  God,  shall  have  a  great  reward ;  unto  whom  certain  men 
said,  Verily  the  men  of  Mecca  have  already  gathered  forces 
against  you,  be  ye  therefore  afraid  of  them :  but  this  increaseth 
their  faith,  and  they  said,  God  is  our  support,  and  the  most  ex- 
cellent patron.  Wherefore  they  returned  with  favor  from  God, 
and  advantage ;  no  evil  befell  them :  and  they  followed  what 
was  well  pleasing  unto  God ;  for  God  is  endowed  with  great 
liberality.  Verily  that  devil  would  cause  you  to  fear  his 
friends :  but  be  ye  not  afraid  of  them ;  but  fear  me,  if  ye  be  true 
believers.  They  shall  not  grieve  thee,  who  emulously  hasten 
unto  infidelity ;  for  they  shall  never  hurt  God  at  all.  God  will 
not  give  them  a  part  in  the  next  life,  and  they  shall  suffer  a 
great  punishment.  Surely  those  who  purchase  infidelity  with 
faith,  shall  by  no  means  hurt  God  at  all,  but  they  shall  suffer  a 
grievous  punishment.  And  let  not  the  unbelievers  think,  be- 
cause we  grant  them  lives  long  and  prosperous,  that  it  is  better 
for  their  souls :  we  grant  them  long  and  prosperous  lives  only 
that  their  iniquity  may  be  increased ;  and  they  shall  suf- 
fer an  ignominious  punishment.  God  is  not  disposed  to 
leave  the  faithful  in  the  condition  which  ye  are  now  in, 
until  he  sever  the  wicked  from  the  good ;  nor  is  God  dis- 
posed to  make  you  acquainted  with  what  is  a  hidden  se- 
cret, but  God  chooseth  such  of  his  apostles  as  he  pleaseth, 
to  reveal  his  mind  unto:  believe,  therefore,  in  God,  and  his 
apostles ;  and  if  ye  believe,  and  fear  God,  ye  shall  receive 
a  great  reward.  And  let  not  those  who  are  covetous  of 
what  God  of  his  bounty  hath  granted  them,  imagine  that 
their  avarice  is  better  for  them :  nay,  rather  it  is  worse  for  them. 
That  which  they  have  covetously  reserved  shall  be  bound  as  a 
collar  about  their  neck,15  on  the  day  of  the  resurrection ;  unto 
God  belongeth  the  inheritance  of  heaven  and  earth ;  and  God 
is  well  acquainted  with  what  ye  do.  God  hath  already  heard 
the  saying  of  those  who  said,  Verily  God  is  poor,  and  we  are 

u  Mohammed  is  said  to  have  declared,       pent  twisted  about  his  neck  at  the  resur- 
that  whoever  pays  not  his  legal  contri-        rection. 
bution  of  alms   duly   shall   have  a  ser- 


256  THE   KORAN 

rich :  we  will  surely  write  down  what  they  have  said,  and  the 
slaughter  which  they  have  made  of  the  prophets  without  a 
cause  ;  and  we  will  say  unto  them,  Taste  ye  the  pain  of  burning. 
This  shall  they  suffer  for  the  evil  which  their  hands  have  sent 
before  them,  and  because  God  is  not  unjust  towards  mankind ; 
who  also  say,  Surely  God  hath  commanded  us,  that  we  should 
not  give  credit  to  any  apostle,  until  one  should  come  unto  us 
with  a  sacrifice,  which  should  be  consumed  by  fire.  Say,  Apos- 
tles have  already  come  unto  you  before  me,  with  plain  proofs, 
and  with  the  miracle  which  ye  mention :  why  therefore  have  ye 
slain  them,  if  ye  speak  truth?  If  they  accuse  thee  of  imposture, 
the  apostles  before  thee  have  also  been  accounted  impostors, 
who  brought  evident  demonstrations,  and  the  scriptures,  and 
the  book  which  enlightened  the  understanding.  Every  soul 
shall  taste  of  death,  and  ye  shall  have  your  rewards  on  the  day 
of  resurrection ;  and  he  who  shall  be  far  removed  from  hell  fire, 
and  shall  be  admitted  into  paradise,  shall  be  happy:  but  the 
present  life  is  only  a  deceitful  provision.  Ye  shall  surely  be 
proved  in  your  possessions,  and  in  your  persons ;  and  ye  shall 
bear  from  those  unto  whom  the  scripture  was  delivered  before 
you,  and  from  the  idolaters,  much  hurt :  but  if  ye  be  patient,  and 
fear  God,  this  is  a  matter  that  is  absolutely  determined.  And 
when  God  accepted  the  covenant  of  those  to  whom  the  book  of 
the  law  was  given,  saying,  Ye  shall  surely  publish  it  unto  man- 
kind, ye  shall  not  hide  it ;  yet  they  threw  it  behind  their  backs, 
and  sold  it  for  a  small  price ;  but  woful  is  the  price  for  which 
they  have  sold  it.16  Think  not  that  they  who  rejoice  at  what 
they  have  done,  and  expect  to  be  praised  for  what  they  have  not 
done ;  think  not,  O  prophet,  that  they  shall  escape  from  punish- 
ment, for  they  shall  suffer  a  painful  punishment ;  and  unto  God 
belongeth  the  kingdom  of  heaven  and  earth ;  God  is  almighty. 
Now  in  the  creation  of  heaven  and  earth,  and  the  vicissitude  of 
night  and  day,  are  signs  unto  those  who  are  endued  with  under- 
standing ;  who  remember  God  standing,  and  sitting,  and  lying 
on  their  sides;  and  meditate  on  the  creation  of  heaven  and 
earth,  saying,  O  Lord,  thou  hast  not  created  this  in  vain  ;  far  be 
it  from  thee :  therefore  deliver  us  from  the  torment  of  hell  fire. 
O  Lord,  surely  whom  thou  shalt  throw  into  the  fire,  thou  wilt 
also  cover  with  shame ;  nor  shall  the  ungodly  have  any  to  help 

"That  is,  dearly  shall  they  pay  here-  which  God  has  given  him,"  says  Mo- 
after  for  taking  bribes  to  stifle  the  truth.  hammed,  "  God  shall  put  on  him  a 
"  Whoever  concealeth  the  knowledge  bridle  of  fire  on  the  day  of  resurrection." 


THE   KORAN  257 

them.  O  Lord,  we  have  heard  of  a  preacher  "  inviting  us  to 
the  faith,  and  saying,  Believe  in  your  Lord :  and  we  believed. 
O  Lord,  forgive  us  therefore  our  sins,  and  expiate  our  evil 
deeds  from  us,  and  make  us  to  die  with  the  righteous.  O  Lord, 
give  us  also  the  reward  which  thou  hast  promised  by  thy  apos- 
tles ;  and  cover  us  not  with  shame  on  the  day  of  resurrection ; 
for  thou  art  not  contrary  to  the  promise.  Their  Lord  there- 
fore answereth  them,  saying,  I  will  not  suffer  the  work  of  him 
among  you  who  worketh  to  be  lost,  whether  he  be  male  or  fe- 
male: the  one  of  you  is  from  the  other.  They  therefore  who 
have  left  their  country,  and  have  been  turned  out  of  their  houses, 
and  have  suffered  for  my  sake,  and  have  been  slain  in  battle ; 
verily  I  will  expiate  their  evil  deeds  from  them,  and  I  will 
surely  bring  them  into  gardens  watered  by  rivers;  a  reward 
from  God :  and  with  God  is  the  most  excellent  reward.  Let  not 
the  prosperous  dealing  of  the  unbelievers  in  the  land  deceive 
thee:  it  is  but  a  slender  provision;  and  then  their  receptacle 
shall  be  hell ;  an  unhappy  couch  shall  it  be.  But  they  who  fear 
their  Lord  shall  have  gardens  through  which  rivers  flow,  they 
shall  continue  therein  forever :  this  is  the  gift  of  God ;  for  what 
is  with  God  shall  be  better  for  the  righteous  than  short-lived 
worldly  prosperity.  There  are  some  of  those  who  have  received 
the  scriptures,  who  believe  in  God,  and  that  which  hath  been 
sent  down  unto  you,  and  that  which  hath  been  sent  down  to 
them,  submitting  themselves  unto  God  ;  they  tell  not  the  signs 
of  God  for  a  small  price :  these  shall  have  their  reward  with  their 
Lord  ;  for  God  is  swift  in  taking  an  account.  O  true  believers, 
be  patient,  and  strive  to  excel  in  patience,  and  be  constant- 
minded,  and  fear  God,  that  ye  may  be  happy. 

17  Namely,   Mohammed,  with  the  Koran. 

VOL.  V.— 17 


CHAPTER  IV 

Entitled,  Women1 — Revealed  at  Medina 
In  the  Name  of  the  Most  Merciful  God. 

OMEN,  fear  your  Lord,  who  hath  created  you  out  of  one 
man,  and  out  of  him  created  his  wife,  and  from  them 
two  hath  multiplied  many  men  and  women :  and  fear 
God  by  whom  ye  beseech  one  another ;  and  respect  women  who 
have  borne  you,  for  God  is  watching  over  you.  And  give  the 
orphans  when  they  come  to  age  their  substance;  and  render 
them  not  in  exchange  bad  for  good :  and  devour  not  their  sub- 
stance, by  adding  it  to  your  substance ;  for  this  is  a  great  sin. 
And  if  ye  fear  that  ye  shall  not  act  with  equity  towards  orphans 
of  the  female  sex,  take  in  marriage  of  such  other  women  as 
please  you,  two,  or  three,  or  four,  and  not  more.  But  if  ye  fear 
that  ye  cannot  act  equitably  towards  so  many,  marry  one  only, 
or  the  slaves  which  ye  shall  have  acquired.  This  will  be  easier, 
that  ye  swerve  not  from  righteousness.  And  give  women  their 
dowry  freely ;  but  if  they  voluntarily  remit  unto  you  any  part 
of  it,  enjoy  it  with  satisfaction  and  advantage.  And  give  not 
unto  those  who  are  weak  of  understanding,  the  substance  which 
God  hath  appointed  you  to  preserve  for  them ;  but  maintain 
them  thereout,  and  clothe  them,  and  speak  kindly  unto  them. 
And  examine  the  orphans  until  they  attain  the  age  of  marriage : 
but  if  ye  perceive  they  are  able  to  manage  their  affairs  well, 
deliver  their  substance  unto  them ;  and  waste  it  not  extrava- 
gantly, or  hastily,  because  they  grow  up.  Let  him  who  is  rich 
abstain  entirely  from  the  orphan's  estates ;  and  let  him  who  is 
poor  take  thereof  according  to  what  shall  be  reasonable.  And 
when  ye  deliver  their  substance  unto  them,  call  witnesses  there- 
of in  their  presence :  God  taketh  sufficient  account  of  your 
actions.  Men  ought  to  have  a  part  of  what  their  parents  and 
kindred  leave  behind  them  when  they  die:  and  women  also 
ought  to  have  a  part  of  what  their  parents  and  kindred  leave, 
whether  it  be  little,  or  whether  it  be  much  ;  a  determinate  part 
is  due  to  them.  And  when  they  who  are  of  kin  are  present  at 

1  This  title  was  given  to  this  chapter  because  it   chiefly  treats  of   matters  re- 
lating to  women:  as  marriages,  divorces,  dower,   prohibited   degrees. 

258 


THE  KORAN  259 

the  dividing  of  what  is  left,  and  also  the  orphans,  and  the  poor  ; 
distribute  unto  them  some  part  thereof ;  and  if  the  estate  be  too 
small,  at  least  speak  comfortably  unto  them.  And  let  those 
fear  to  abuse  orphans,  who  if  they  leave  behind  them  a  weak 
offspring,  are  solicitous  for  them :  let  them  therefore  fear  God, 
and  speak  that  which  is  convenient.  Surely  they  who  devour 
the  possessions  of  orphans  unjustly,  shall  swallow  down  nothing 
but  fire  into  their  bellies,  and  shall  broil  in  raging  flames.  God 
hath  thus  commanded  you  concerning  your  children.  A  male 
shall  have  as  much  as  the  share  of  two  females :  but  if  they  be 
females  only,  and  above  two  in  number,  they  shall  have  two 
third-parts  of  what  the  deceased  shall  leave ;  and  if  there  be  but 
one,  she  shall  have  the  half.  And  the  parents  of  the  deceased 
shall  have  each  of  them  a  sixth  part  of  what  he  shall  leave,  if  he 
have  a  child :  but  if  he  have  no  child,  and  his  parents  be  his  heirs, 
then  his  mother  shall  have  the  third  part.  And  if  he  have 
brethren,  his  mother  shall  have  a  sixth  part,  after  the  legacies  2 
which  he  shall  bequeath,  and  his  debts  be  paid.  Ye  know  not 
whether  your  parents  or  your  children  be  of  greater  use  unto 
you.  This  is  an  ordinance  from  God,  and  God  is  knowing  and 
wise.  Moreover,  ye  may  claim  half  of  what  your  wives  shall 
leave,  if  they  have  no  issue  ;  but  if  they  have  issue,  then  ye  shall 
have  the  fourth  part  of  what  they  shall  leave,  after  the  legacies 
which  they  shall  bequeath,  and  the  debts  be  paid.  They  also 
shall  have  the  fourth  part  of  what  ye  shall  leave,  in  case  ye  have 
no  issue ;  but  if  ye  have  issue,  then  they  shall  have  the  eighth 
part  of  what  ye  shall  leave,  after  the  legacies  which  ye  shall  be- 
queath and  your  debts  be  paid.  And  if  a  man  or  woman's  sub- 
stance be  inherited  by  a  distant  relation,  and  he  or  she  have  a 
brother  or  sister ;  each  of  them  two  shall  have  a  sixth  part  of 
the  estate.  But  if  there  be  more  than  this  number,  they  shall 
be  equal  sharers  in  a  third  part,  after  payment  of  the  legacies 
which  shall  be  bequeathed,  and  the  debts,  without  prejudice  to 
the  heirs.  This  is  an  ordinance  from  God :  and  God  is  know- 
ing and  gracious.  These  are  the  statutes  of  God.  And  whoso 
obeyeth  God  and  his  apostle,  God  shall  lead  him  into  gardens 
wherein  rivers  flow,  they  shall  continue  therein  forever;  and 
this  shall  be  great  happiness.  But  whoso  disobeyeth  God,  and 
his  apostle,  and  transgresseth  his  statutes,  God  shall  cast  him 

*  By  legacies  in  this  and  the  following  medans  approve  not  of  a  person's  giving 
passages,  are  chiefly  meant  those  be-  away  his  substance  from  his  family  ana 
queathed  to  pious  uses;  for  the  Moham-  near  relations  on  any  other  account. 


26o  THE  KORAN 

into  hell  fire ;  he  shall  remain  therein  forever,  and  he  shall  suf- 
fer a  shameful  punishment.  If  any  of  your  women  be  guilty  of 
whoredom,  produce  four  witnesses  from  among  you  against 
them,  and  if  they  bear  witness  against  them,  imprison  them  in 
separate  apartments  until  death  release  them,  or  God  affordeth 
them  a  way  to  escape.8  And  if  two  of  you  commit  the  like 
wickedness,  punish  them  both :  but  if  they  repent  and  amend, 
let  them  both  alone ;  for  God  is  easy  to  be  reconciled  and  merci- 
ful. Verily  repentance  will  be  accepted  with  God,  from  those 
who  do  evil  ignorantly,  and  then  repent  speedily;  unto  them 
will  God  be  turned :  for  God  is  knowing  and  wise.  But  no  re- 
pentance shall  be  accepted  from  those  who  do  evil  until  the  time 
when  death  presenteth  itself  unto  one  of  them,  and  he  saith, 
Verily,  I  repent  now ;  nor  unto  those  who  die  unbelievers :  for 
them  have  we  prepared  a  grievous  punishment.  O  true  be- 
lievers, it  is  not  lawful  for  you  to  be  heirs  of  women  against  their 
will,  nor  to  hinder  them  from  marrying  others,  that  ye  may 
take  away  part  of  what  ye  have  given  them  in  dowry ;  unless 
they  have  been  guilty  of  a  manifest  crime :  but  converse  kindly 
with  them.  And  if  ye  hate  them,  it  may  happen  that  ye  may 
hate  a  thing  wherein  God  hath  placed  much  good.  If  ye  be 
desirous  to  exchange  a  wife  for  another  wife,  and  ye  have  al- 
ready given  one  of  them  a  talent ;  take  not  away  anything  there- 
from :  will  ye  take  it  by  slandering  her,  and  doing  her  manifest 
injustice  ?  And  how  can  ye  take  it,  since  the  one  of  you  hath 
gone  in  unto  the  other,  and  they  have  received  from  you  a  firm 
covenant  ?  Marry  not  women  whom  your  fathers  have  had  to 
wife  (except  what  is  already  past) :  for  this  is  uncleanness,  and 
an  abomination,  and  an  evil  way.  Ye  are  forbidden  to  marry 
your  mothers,  and  your  daughters,  and  your  sisters,  and  your 
aunts  both  on  the  father's  and  on  the  mother's  side,  and  your 
brother's  daughters,  and  your  sister's  daughters,  and  your 
mothers  who  have  given  you  suck,  and  your  foster-sisters,  and 
your  wives'  mothers,  and  your  daughters-in-law  which  are 
under  your  tuition,  born  of  your  wives  unto  whom  ye  have  gone 
in  (but  if  ye  have  not  gone  in  unto  them,  it  shall  be  no  sin  in  you 
to  marry  them),  and  the  wives  of  your  sons  who  proceed  out  of 
your  loins ;  and  ye  are  also  forbidden  to  take  to  wife  two  sis- 

*  Their  punishment,  in  the  beginning  ordajncd  in  its  stead  by  the  Sonna,  ac- 
of  Mohammedanism,  was  to  be  immured  cording  to  which  the  maidens  are  to  be 
till  they  died,  but  afterwards  this  cruel  scourged  with  a  hundred  stripes,  and  to 
doom  was  mitigated,  and  they  might  be  banished  for  a  full  year;  and  the  mar- 
avoid  it  by  undergoing  the  punishment  ried  women  to  be  stoned. 


THE  KORAN  261 

ters;  except  what  is  already  past:  for  God  is  gracious  and 
merciful.  Ye  are  also  forbidden  to  take  to  wife  free  women 
who  are  married,  except  those  women  whom  your  right  hands 
shall  possess  as  slaves.4  This  is  ordained  you  from  God. 
Whatever  is  beside  this,  is  allowed  you  ;  that  ye  may  with  your 
substance  provide  wives  for  yourselves,  acting  that  which  is 
right,  and  avoiding  whoredom.  And  for  the  advantage  which 
ye  receive  from  them,  give  them  their  reward,  according  to 
what  is  ordained :  but  it  shall  be  no  crime  in  you  to  make  any 
other  agreement  among  yourselves,  after  the  ordinance  shall  be 
complied  with ;  for  God  is  knowing  and  wise.  Whoso  among 
you  hath  not  means  sufficient  that  he  may  marry  free  women, 
who  are  believers,  let  him  marry  with  such  of  your  maid-ser- 
vants whom  your  right  hands  possess,  as  are  true  believers ;  for 
God  well  knoweth  your  faith.  Ye  are  the  one  from  the  other ; 
therefore  marry  them  with  the  consent  of  their  masters ;  and 
give  them  their  dower  according  to  justice ;  such  as  are  modest, 
not  guilty  of  whoredom,  nor  entertaining  lovers.  And  when 
they  are  married,  if  they  be  guilty  of  adultery,  they  shall  suffer 
half  the  punishment  which  is  appointed  for  the  free  women.5 
This  is  allowed  unto  him  among  you,  who  feareth  to  sin  by 
marrying  free  women ;  but  if  ye  abstain  from  marrying  slaves, 
it  will  be  better  for  you ;  God  is  gracious  and  merciful.  God  is 
willing  to  declare  these  things  unto  you,  and  to  direct  you  ac- 
cording to  the  ordinances  of  those  who  have  gone  before  you, 
and  to  be  merciful  unto  you.  God  is  knowing  and  wise.  God 
desireth  to  be  gracious  unto  you ;  but  they  who  follow  their 
lusts,  desire  that  ye  should  turn  aside  from  the  truth  with  great 
deviation.  God  is  minded  to  make  his  religion  light  unto  you : 
for  man  was  created  weak.  O  true  believers,  consume  not  your 
wealth  among  yourselves  in  vanity ;  unless  there  be  merchan- 
dising among  you  by  mutual  consent :  neither  slay  yourselves ; 
for  God  is  merciful  towards  you :  and  whoever  doth  this  mali- 
ciously and  wickedly,  he  will  surely  cast  him  to  be  broiled  in  hell 

*  According  to  this  passage  it  is  not  bands    shall    be    taken,    or    in    actual 

lawful  to   marry   a  free   woman   that   is  slavery  with  them. 

already  married,  be  she  a  Mohammedan  5  The  reason   of  this   is   because  they 

or  not,  unless  she  be  legally  parted  from  are  not  presumed  to  have  had  so  good 

her  husband  by  divorce;  but  it  is  lawful  education.     A  slave,  therefore,   in  such 

to  marry  those  who  are  slaves,  or  taken  a  case,  is  to  have  fifty  stripes,  and  to  be 

in     war,    after     they    shall    have     gone  banished  for  half  a  year 5  but  she  shall 

through  the  proper  purifications,  though  not   be  stoned,   because  it   is  a  punish- 

their  husbands  be  living.     Yet,  accord-  ment     which    cannot     be    inflicted     by 

ing  to  the  decision  of  Abu  Hanifah,  it  is  halves, 
not   lawful   to    marry   such    whose   hus- 


262  THE   KORAN 

fire;  and  this  is  easy  with  God.  If  ye  turn  aside  from  the 
grievous  sins,8  of  those  which  ye  are  forbidden  to  commit,  we 
will  cleanse  you  from  your  smaller  faults ;  and  will  introduce 
you  into  paradise  with  an  honorable  entry.  Covet  not  that 
which  God  hath  bestowed  on  some  of  you  preferably  to  others.7 
Unto  the  men  shall  be  given  a  portion  of  what  they  shall  have 
gained,  and  unto  the  women  shall  be  given  a  portion  of  what 
they  shall  have  gained :  therefore  ask  God  of  his  bounty ;  for 
God  is  omniscient.  We  have  appointed  unto  everyone  kin- 
dred, to  inherit  part  of  what  their  parents  and  relations  shall 
leave  at  their  deaths.  And  unto  those  with  whom  your  right 
hands  have  made  an  alliance,  give  their  part  of  the  inheritance ; 
for  God  is  witness  of  all  things.  Men  shall  have  the  preemi- 
nence above  women,  because  of  those  advantages  wherein  God 
hath  caused  the  one  of  them  to  excel  the  other,  and  for  that 
which  they  expend  of  their  substance  in  maintaining  their 
wives.  The  honest  women  are  obedient,  careful  in  the  absence 
of  their  husbands,  for  that  God  preserveth  them,  by  committing 
them  to  the  care  and  protection  of  the  men.  But  those,  whose 
perverseness  ye  shall  be  apprehensive  of,  rebuke ;  and  remove 
them  into  separate  apartments,  and  chastise  them.8  But  if 
they  shall  be  obedient  unto  you,  seek  not  an  occasion  of  quarrel 
against  them;  for  God  is  high  and  great.  And  if  ye  fear  a 
breach  between  the  husband  and  wife,  send  a  judge  out  of  his 
family,  and  a  judge  out  of  her  family :  if  they  shall  desire  a 
reconciliation,  God  will  cause  them  to  agree ;  for  God  is  know- 
ing and  wise.  Serve  God,  and  associate  no  creature  with  him  ; 
and  show  kindness  unto  parents,  and  relations,  and  orphans, 
and  the  poor,  and  your  neighbor  who  is  of  kin  to  you,  and  also 
your  neighbor  who  is  a  stranger,  and  to  your  familiar  com- 
panion, and  the  traveller,  and  the  captives  whom  your  right 
hands  shall  possess ;  for  God  loveth  not  the  proud  or  vain-glori- 
ous, who  are  covetous,  and  recommend  covetousness  unto  men, 
and  conceal  that  which  God  of  his  bounty  hath  given  them  (we 
have  prepared  a  shameful  punishment  for  the  unbelievers)  ;  and 

8  These  sins  at  Beidawi,  from  a  tradi-  7  Such    as   honor,    power,    riches,    and 
tion  of  Mohammed,  reckons  to  be  seven  other  worldly  advantages, 
(equalling    in    number    the    sins    called  8  By   this   passage  the   Mohammedans 
deadly   by    Christians),    that    is    to    say,  are  in  plain  terms  allowed  to  beat  their 
idolatry,  murder,  falsely  accusing  modest  wives,  in  case  of  stubborn  disobedience; 
women    of    adultery,    wasting    the    sub-  but  not  in  a  violent  or  dangerous  man- 
stance  of  orphans,  taking  of  usury,  de-  ner. 
sertion   in   a   religious   expedition,   and 
disobedience  to  parents. 


THE   KORAN  263 

who  bestow  their  wealth  in  charity  to  be  observed  of  men,  and 
believe  not  in  God,  nor  in  the  last  day;  and  whoever  hath 
Satan  for  a  companion,  an  evil  companion  hath  he !  And  what 
harm  would  befall  them  if  they  should  believe  in  God  and  the 
last  day,  and  give  alms  out  of  that  which  God  hath  bestowed  on 
them  ?  since  God  knoweth  them  who  do  this.  Verily  God  will 
not  wrong  anyone  even  the  weight  of  an  ant :  and  if  it  be  a  good 
action,  he  will  double  it,  and  will  recompense  it  in  his  sight  with 
a  great  reward.  How  will  it  be  with  the  unbelievers  when  we 
shall  bring  a  witness  out  of  each  nation  against  itself,  and  shall 
bring  thee,  O  Mohammed,  a  witness  against  these  people  ?  In 
that  day  they  who  have  not  believed,  and  have  rebelled  against 
the  apostle  of  God,  shall  wish  the  earth  was  levelled  with  them ; 
and  they  shall  not  be  able  to  hide  any  matter  from  God.  O  true 
believers,  come  not  to  prayers  when  ye  are  drunk,  until  ye 
understand  what  ye  say ;  nor  when  y^  are  polluted  by  emission 
of  seed,  unless  ye  be  travelling  on  the  road,  until  ye  wash  your- 
selves. But  if  ye  be  sick,  or  on  a  journey,  or  any  of  you  come 
from  easing  nature,  or  have  touched  women,  and  find  no  water ; 
take  fine  clean  sand  and  rub  your  faces  and  your  hands  there- 
with ;  for  God  is  merciful  and  inclined  to  forgive.  Hast  thou 
not  observed  those  unto  whom  part  of  the  scriptures  was  deliv- 
ered ?  they  sell  error,  and  desire  that  ye  may  wander  from  the 
right  way;  but  God  well  knoweth  your  enemies.  God  is  a 
sufficient  patron,  and  God  is  a  sufficient  helper.  Of  the  Jews 
there  are  some  who  pervert  words  from  their  places ;  and  say, 
We  have  heard,  and  have  disobeyed ;  and  do  thou  hear  without 
understanding  our  meaning,  and  look  upon  us :  perplexing  with 
their  tongues,  and  reviling  the  true  religion.  But  if  they  had 
said,  We  have  heard,  and  do  obey ;  and  do  thou  hear,  and  re- 
gard us :  certainly  it  were  better  for  them,  and  more  right.  But 
God  hath  cursed  them  by  reason  of  their  infidelity;  therefore 
a  few  of  them  only  shall  believe.  O  ye  to  whom  the  scriptures 
have  been  given,  believe  in  the  revelation  which  we  have  sent 
down,  confirming  that  which  is  with  you;  before  we  deface 
your  countenances,  and  render  them  as  the  back  parts  thereof ; 
or  curse  them,  as  we  cursed  those  who  transgressed  on  the 
Sabbath  day;  and  the  command  of  God  was  fulfilled.  Surely 
God  will  not  pardon  the  giving  him  an  equal ;  but  will  pardon 
any  other  sin,  except  that,  to  whom  he  pleaseth;  and  whoso 
giveth  a  companion  unto  God,  hath  devised  a  great  wickedness. 


264  THE   KORAN 

Hast  thou  not  observed  those  who  justify  themselves?  But 
God  justifieth  whomsoever  he  pleaseth,  nor  shall  they  be 
wronged  a  hair.  Behold,  how  they  imagine  a  lie  against  God  ; 
and  therein  is  iniquity  sufficiently  manifest.  Hast  thou  not 
considered  those  to  whom  part  of  the  scripture  hath  been  given  ? 
They  believe  in  false  gods  and  idols,0  and  say  of  those  who  be- 
lieve not,  These  are  more  rightly  directed  in  the  way  of  truth 
than  they  who  believe  on  Mohammed.  Those  are  the  men 
whom  God  hath  cursed ;  and  unto  him  whom  God  shall  curse, 
thou  shalt  surely  find  no  helper.  Shall  they  have  a  part  of  the 
kingdom,  since  even  then  they  would  not  bestow  the  smallest 
matter  on  men  ?  Do  they  envy  other  men  that  which  God  of 
his  bounty  hath  given  them?  We  formerly  gave  unto  the 
family  of  Abraham  a  book  of  revelations  and  wisdom  ;  and  we 
gave  them  a  great  kingdom.  There  is  of  them  who  believeth 
on  him  ;  and  there  is  of  them  who  turneth  aside  from  him  :  but 
the  raging  fire  of  hell  is  a  sufficient  punishment.  Verily,  those 
who  disbelieve  our  signs,  we  will  surely  cast  to  be  broiled  in  hell 
fire ;  so  often  as  their  skins  shall  be  well  burned,  we  will  give 
them  other  skins  in  exchange,  that  they  may  taste  the  sharper 
torment ;  for  God  is  mighty  and  wise.  But  those  who  believe 
and  do  that  which  is  right,  we  will  bring  into  gardens  watered 
by  rivers :  therein  shall  they  remain  forever,  and  there  shall  they 
enjoy  wives  free  from  all  impurity ;  and  we  will  lead  them  into 
perpetual  shades.  Moreover,  God  commandeth  you  to  restore 
what  ye  are  trusted  with,  to  the  owners ;  and  when  ye  judge 
between  men,  that  ye  judge  according  to  equity :  and  surely  an 
excellent  virtue  it  is  to  which  God  exhorteth  you ;  for  God  both 
heareth  and  seeth.  O  true  believers,  obey  God,  and  obey  the 
apostle,  and  those  who  are  in  authority  among  you :  and  if  ye 
differ  in  anything,  refer  it  unto  God  10  and  the  apostle,  if  ye  be- 
lieve in  God  and  the  last  day :  this  is  better,  and  a  fairer  method 
of  determination.  Hast  thou  not  observed  those  who  pretend 
they  believe  in  what  hath  been  revealed  unto  thee,  and  what 
hath  been  revealed  before  thee?  They  desire  to  go  to  judg- 
ment before  Taghut,  although  they  have  been  commanded  not 
to  believe  in  him ;  and  Satan  desireth  to  seduce  them  into  a 
wide  error.  And  when  it  is  said  unto  them,  Come  unto  the  book 

•The  Arabic  is,  in  Tibt  and  Taghut.  eral.     The  latter  we  have  explained  al- 

The  former  is  supposed  to  have  been  the  ready. 

proper  name  of  some  idol ;  but  it  seems  10  That  is,  to  the  decision  of  the  Ko- 

rather  to  signify  any  false  deity  in  gen-  ran. 


THE  KORAN  265 

which  God  hath  sent  down,  and  to  the  apostle ;  thou  seest  the 
ungodly  turn  aside  from  thee,  with  great  aversion.  But  how 
will  they  behave  when  a  misfortune  shall  befall  them,  for  that 
which  their  hands  have  sent  before  them?  Then  will  they 
come  unto  thee,  and  swear  by  God,  saying,  We  intended  no 
other  than  to  do  good,  and  to  reconcile  the  parties.  God  know- 
eth  what  is  in  the  hearts  of  these  men ;  therefore  let  them  alone, 
and  admonish  them,  and  speak  unto  them  a  word  which  may 
affect  their  souls.  We  have  not  sent  any  apostle,  but  that  he 
might  be  obeyed  by  the  permission  of  God :  but  if  they,  after 
they  have  injured  their  own  souls,  come  unto  thee,  and  ask  par- 
don of  God,  and  the  apostle  ask  pardon  for  them,  they  shall 
surely  find  God  easy  to  be  reconciled  and  merciful.  And  by 
thy  Lord  they  will  not  perfectly  believe,  until  they  make  thee 
judge  of  their  controversies ;  and  shall  not  afterwards  find  in 
their  own  minds  any  hardship  in  what  thou  shalt  determine, 
but  shall  acquiesce  therein  with  entire  submission.  And  if  we 
had  commanded  them,  saying,  Slay  yourselves,  or  depart  from 
your  houses,  they  would  not  have  done  it,  except  a  few  of  them. 
And  if  they  had  done  what  they  were  admonished,  it  would 
certainly  have  been  better  for  them,  and  more  efficacious  for 
confirming  their  faith ;  and  we  should  then  have  surely  given 
them  in  our  sight  an  exceeding  great  reward,  and  we  should 
have  directed  them  in  the  right  way.  Whoever  obeyeth  God 
and  the  apostle,  they  shall  be  with  those  unto  whom  God  hath 
been  gracious,  of  the  prophets,  and  the  sincere,  and  the  martyrs, 
and  the  righteous ;  and  these  are  the  most  excellent  company. 
This  is  bounty  from  God;  and  God  is  sufficiently  knowing. 
O  true  believers,  take  your  necessary  precaution  against  your 
enemies,  and  either  go  forth  to  war  in  separate  parties,  or  go 
forth  all  together  in  a  body.  There  is  of  you  who  tarrieth  be- 
hind ;  and  if  a  misfortune  befall  you,  he  saith,  Verily  God  hath 
been  gracious  unto  me,  that  I  was  not  present  with  them :  but 
if  success  attend  you  from  God,  he  will  say  (as  if  there  was  no 
friendship  between  you  and  him),  Would  to  God  I  had  been 
with  them,  for  I  should  have  acquired  great  merit.  Let  them 
therefore  fight  for  the  religion  of  God,  who  part  with  the  pres- 
ent life  in  exchange  for  that  which  is  to  come ;  for  whosoever 
fighteth  for  the  religion  of  God,  whether  he  be  slain,  or  be  vic- 
torious, we  will  surely  give  him  a  great  reward.  And  what  ails 
you,  that  ye  fight  not  for  God's  true  religion,  and  in  defence  of 


266  THE   KORAN 

the  weak  among  men,  women,  and  children,  who  say,  O  Lord, 
bring  us  forth  from  this  city,  whose  inhabitants  are  wicked; 
grant  us  from  before  thee  a  protector,  and  grant  us  from  thee 
a  defender.  They  who  believe  fight  for  the  religion  of  God; 
but  they  who  believe  not  fight  for  the  religion  of  Taghut. 
Fight  therefore  against  the  friends  of  Satan,  for  the  stratagem 
of  Satan  is  weak.  Hast  thou  not  observed  those  unto  whom 
it  was  said,  Withhold  your  hands  from  war,  and  be  constant  at 
prayers,  and  pay  the  legal  alms  ?  But  when  war  is  commanded 
them,  behold,  a  part  of  them  fear  men  as  they  should  fear  God, 
or  with  a  greater  fear,  and  say,  O  Lord,  wherefore  hast  thou 
commanded  us  to  go  to  war,  and  hast  not  suffered  us  to  wait 
our  approaching  end  ?  Say  unto  them,  The  provision  of  this 
life  is  but  small;  but  the  future  shall  be  better  for  him  who 
feareth  God ;  and  ye  shall  not  be  in  the  least  injured  at  the  day 
of  judgment.  Wheresoever  ye  be,  death  will  overtake  you, 
although  ye  be  in  lofty  towers.  If  good  befall  them,  they  say, 
This  is  from  God ;  but  if  evil  befall  them,  they  say,  This  is  from 
thee,  O  Mohammed:  say,  All  is  from  God;  and  what  aileth 
these  people,  that  they  are  so  far  from  understanding  what  is 
said  unto  them  ?  Whatever  good  befalleth  thee,  O  man,  it  is 
from  God ;  and  whatever  evil  befalleth  thee,  it  is  from  thyself.11 
We  have  sent  thee  an  apostle  unto  men,  and  God  is  a  sufficient 
witness  thereof.  Whoever  obeyeth  the  apostle,  obeyeth  God ; 
and  whoever  turneth  back,  we  have  not  sent  thee  to  be  a  keeper 
over  them.  They  say,  Obedience:  yet  when  they  go  forth 
from  thee,  part  of  them  meditate  by  night  a  matter  different 
from  what  thou  speakest ;  but  God  shall  write  down  what  they 
meditate  by  night :  therefore  let  them  alone,  and  trust  in  God, 
for  God  is  a  sufficient  protector.  Do  they  not  attentively  con- 
sider the  Koran  ?  If  it  had  been  from  any  besides  God,  they 
would  certainly  have  found  therein  many  contradictions. 
When  any  news  cometh  unto  them,  either  of  security  or  fear, 
they  immediately  divulge  it ;  but  if  they  told  it  to  the  apostle 
and  to  those  who  are  in  authority  among  them,  such  of  them 
would  understand  the  truth  of  the  matter,  as  inform  themselves 
thereof  from  the  apostle  and  his  chiefs.  And  if  the  favor  of  God 
and  his  mercy  had  not  been  upon  you,  ye  had  followed  the 
devil,  except  a  few  of  you.  Fight  therefore  for  the  religion  of 

u  These  words  are  not  to  be  under-  the  evil  which  befalls  mankind,  though 
stood  as  contradictory  to  the  preceding,  ordered  by  God,  is  yet  the  consequence 
"  That  all  proceeds  from  God,"  since  of  their  own  wicked  actions. 


THE  KORAN  267 

God,  and  oblige  not  any  to  what  is  difficult,  except  thyself; 
however,  excite  the  faithful  to  war,  perhaps  God  will  restrain 
the  courage  of  the  unbelievers ;  for  God  is  stronger  than  they, 
and  more  able  to  punish.  He  who  intercedeth  between  men 
with  a  good  intercession  shall  have  a  portion  thereof ;  and  he 
who  intercedeth  with  an  evil  intercession  shall  have  a  portion 
thereof ;  for  God  overlooketh  all  things.  When  ye  are  saluted 
with  a  salutation,  salute  the  person  with  a  better  salutation,  or 
at  least  return  the  same;  for  God  taketh  an  account  of  all 
things.  God !  there  is  no  God  but  he ;  he  will  surely  gather 
you  together  on  the  day  of  resurrection ;  there  is  no  doubt  of 
it :  and  who  is  more  true  than  God  in  what  he  saith  ?  Why  are 
ye  divided  concerning  the  ungodly  into  two  parties ;  since  God 
hath  overturned  them  for  what  they  have  committed  ?  Will  ye 
direct  him  whom  God  hath  led  astray ;  since  for  him  whom  God 
shall  lead  astray,  thou  shalt  find  no  true  path?  They  desire 
that  ye  should  become  infidels,  as  they  are  infidels,  and  that  ye 
should  be  equally  wicked  with  themselves.  Therefore  take  not 
friends  from  among  them,  until  they  fly  their  country  for  the 
religion  of  God ;  and  if  they  turn  back  from  the  faith,  take  them, 
and  kill  them  wherever  ye  find  them ;  and  take  no  friend  from 
among  them,  nor  any  helper,  except  those  who  go  unto  a  people 
who  are  in  alliance  with  you,  for  those  who  come  unto  you, 
their  hearts  forbidding  them  either  to  fight  against  you,  or  to 
fight  against  their  own  people.  And  if  God  pleased  he  would 
have  permitted  them  to  have  prevailed  against  you,  and  they 
would  have  fought  against  you.  But  if  they  depart  from  you, 
and  fight  not  against  you  and  offer  you  peace,  God  doth  not  al- 
low you  to  take  or  kill  them.  Ye  shall  find  others  who  are  de- 
sirous to  enter  into  a  confidence  with  you,  and  at  the  same  time 
to  preserve  a  confidence  with  their  own  people :  so  often  as  they 
return  to  sedition,  they  shall  be  subverted  therein ;  and  if  they 
depart  not  from  you,  and  offer  you  peace,  and  restrain  their 
hands  from  warring  against  you,  take  them  and  kill  them 
wheresoever  ye  find  them;  over  these  have  we  granted  you  a 
manifest  power.  It  is  not  lawful  for  a  believer  to  kill  a  be- 
liever, unless  it  happen  by  mistake;  and  whoso  killeth  a  be- 
liever by  mistake,  the  penalty  shall  be  the  freeing  of  a  believer 
from  slavery,  and  a  fine  to  be  paid  to  the  family  of  the  de- 
ceased,12 unless  they  remit  it  as  alms :  and  if  the  slain  person  be 

**  Which  fine  is  to  be  distributed  according  to  the  laws  of  inheritance  given 
in  the  beginning  of  this  chapter. 


268  THE  KORAN 

of  a  people  at  enmity  with  you,  and  be  a  true  believer,  the  pen- 
alty shall  be  the  freeing  of  a  believer ;  but  if  he  be  of  a  people  in 
confederacy  with  you,  a  fine  to  be  paid  to  his  family,  and  the 
freeing  of  a  believer.  And  he  who  findeth  not  wherewith  to  do 
this,  shall  fast  two  months  consecutively,  as  a  penance  enjoined 
from  God ;  and  God  is  knowing  and  wise.  But  whoso  killeth 
a  believer  designedly,  his  reward  shall  be  hell ;  he  shall  remain 
therein  forever;  and  God  shall  be  angry  with  him,  and  shall 
curse  him,  and  shall  prepare  for  him  a  great  punishment.  O 
true  believers,  when  ye  are  on  a  march  in  defence  of  the  true 
religion,  justly  discern  such  as  ye  shall  happen  to  meet,  and  say 
not  unto  him  who  saluteth  you,  Thou  art  not  a  true  believer ; 
seeking  the  accidental  goods  of  the  present  life ;  for  with  God 
is  much  spoil.  Such  have  ye  formerly  been,  but  God  hath 
been  gracious  unto  you;  therefore  make  a  just  discernment, 
for  God  is  well  acquainted  with  that  which  ye  do.  Those  be- 
lievers who  sit  still  at  home,  not  having  any  hurt,  and  those  who 
employ  their  fortunes  and  their  persons  for  the  religion  of  God, 
shall  not  be  held  equal.  God  hath  preferred  those  who  employ 
their  fortunes  and  their  persons  in  that  cause,  to  a  degree  of 
honor  above  those  who  sit  at  home:  God  hath  indeed  prom- 
ised everyone  paradise,  but  God  hath  preferred  those  who  fight 
for  the  faith  before  those  who  sit  still,  by  adding  unto  them  a 
great  reward,  by  degrees  of  honor  conferred  on  them  from 
him,  and  by  granting  them  forgiveness  and  mercy ;  for  God  is 
indulgent  and  merciful.  Moreover,  unto  those  whom  the  an- 
gels put  to  death,  having  injured  their  own  souls,13  the  angels 
said,  Of  what  religion  were  ye?  they  answered,  We  were  weak 
in  the  earth.  The  angels  replied,  Was  not  God's  earth  wide 
enough,  that  ye  might  fly  therein  to  a  place  of  refuge  ?  There- 
fore their  habitation  shall  be  hell ;  and  an  evil  journey  shall  it 
be  thither :  except  the  weak  among  men,  and  women,  and  chil- 
dren, who  were  not  able  to  find  means,  and  were  not  directed 
in  the  way;  these  peradventure  God  will  pardon,  for  God  is 
ready  to  forgive  and  gracious.  Whosoever  flieth  from  his 
country  for  the  sake  of  God's  true  religion,  shall  find  in  the 
earth  many  forced  to  do  the  same,  and  plenty  of  provisions. 
And  whoever  departeth  from  his  house,  and  flieth  unto  God 

M  These   were    certain    inhabitants    of  prophet,    as   the   rest    of   the    Moslems 

Mecca,  who  held  with  the  hare  and  ran  did,  but  on  the  contrary  went  out  with 

with  the  hounds,  for  though   they   em-  the   idolaters,   and   were  therefore   slain 

braced       Mohammedanism,      yet      they  with  them  at  the  battle  of  Bedr. 
would  not  leave  that  city  to  join  the 


THE   KORAN  269 

and  his  apostle,  if  death  overtake  him  in  the  way,  God  will  be 
obliged  to  reward  him,  for  God  is  gracious  and  merciful. 
When  ye  march  to  war  in  the  earth,  it  shall  be  no  crime  in  you 
if  ye  shorten  your  prayers,  in  case  ye  fear  the  infidels  may  at- 
tack you ;  for  the  infidels  are  your  open  enemy.  But  when 
thou,  O  prophet,  shalt  be  among  them,  and  shalt  pray  with 
them,  let  a  party  of  them  arise  to  prayer  with  thee,  and  let  them 
take  their  arms ;  and  when  they  shall  have  worshipped,  let  them 
stand  behind  you,  and  let  another  party  come  that  hath  not 
prayed,  and  let  them  pray  with  thee,  and  let  them  be  cautious 
and  take  their  arms.  The  unbelievers  would  that  ye  should 
neglect  your  arms  and  your  baggage  while  ye  pray,  that  they 
might  turn  upon  you  at  once.  It  shall  be  no  crime  in  you,  if 
ye  be  incommoded  by  rain,  or  be  sick,  that  ye  lay  down  your 
arms ;  but  take  your  necessary  precaution.  God  hath  pre- 
pared for  the  unbelievers  an  ignominious  punishment.  And 
when  ye  shall  have  ended  your  prayer,  remember  God,  stand- 
ing, and  sitting,  and  lying  on  your  sides.  But  when  ye  are 
secure  from  danger,  complete  your  prayers ;  for  prayer  is  com- 
manded the  faithful,  and  appointed  to  be  said  at  the  stated 
times.  Be  not  negligent  in  seeking  out  the  unbelieving  people, 
though  ye  suffer  some  inconvenience ;  for  they  also  shall  suffer, 
as  ye  suffer,  and  ye  hope  for  a  reward  from  God  which  they 
cannot  hope  for;  and  God  is  knowing  and  wise.  We  have 
sent  down  unto  thee  the  book  of  the  Koran  with  truth,  that 
thou  mayest  judge  between  men  through  that  wisdom  which 
God  showeth  thee  therein ;  and  be  not  an  advocate  for  the 
fraudulent;  but  ask  pardon  of  God  for  thy  wrong  intention, 
since  God  is  indulgent  and  merciful.  Dispute  not  for  those 
who  deceive  one  another,  for  God  loveth  not  him  who  is  a  de- 
ceiver or  unjust.  Such  conceal  themselves  from  men,  but  they 
conceal  not  themselves  from  God ;  for  he  is  with  them  when 
they  imagine  by  night  a  saying  which  pleaseth  him  not,  and 
God  comprehendeth  what  they  do.  Behold,  ye  are  they  who 
have  disputed  for  them  in  this  present  life ;  but  who  shall  dis- 
pute with  God  for  them  on  the  day  of  resurrection,  or  who  will 
become  their  patron  ?  yet  he  who  doth  evil,  or  injureth  his  own 
soul,  and  afterwards  asketh  pardon  of  God,  shall  find  God 
gracious  and  merciful.  Whoso  committeth  wickedness,  com- 
mitteth  it  against  his  own  soul :  God  is  knowing  and  wise.  And 
whoso  committeth  a  sin  or  iniquity,  and  afterwards  layeth  it  on 


270  THE   KORAN 

the  innocent,  he  shall  surely  bear  the  guilt  of  calumny  and 
manifest  injustice.  If  the  indulgence  and  mercy  of  God  had 
not  been  upon  thee,  surely  a  part  of  them  had  studied  to  seduce 
thee ;  but  they  shall  seduce  themselves  only,  and  shall  not  hurt 
thee  at  all.  God  hath  sent  down  unto  thee  the  book  of  the 
Koran  and  wisdom,  and  hath  taught  thee  that  which  thou 
knewest  not;  for  the  favor  of  God  hath  been  great  towards 
thee.  There  is  no  good  in  the  multitude  of  their  private  dis- 
courses, unless  in  the  discourse  of  him  who  recommendeth  alms, 
or  that  which  is  right,  or  agreement  amongst  men ;  whoever 
doth  this  out  of  a  desire  to  please  God  we  will  surely  give  him 
a  great  reward.  But  whoso  separateth  himself  from  the  apos- 
tle, after  true  direction  hath  been  manifested  unto  him,  and 
followeth  any  other  way  than  that  of  the  true  believers,  we  will 
cause  him  to  obtain  that  to  which  he  is  inclined,  and  will  cast 
him  to  be  burned  in  hell ;  and  an  unhappy  journey  shall  it  be 
thither.  Verily  God  will  not  pardon  the  giving  him  a  compan^ 
ion,  but  he  will  pardon  any  crime  besides  that,  unto  whom  he 
pleaseth :  and  he  who  giveth  a  companion  unto  God,  is  surely 
led  aside  into  a  wide  mistake:  the  infidels  invoke  beside  him 
only  female  deities,  and  only  invoke  rebellious  Satan.  God 
cursed  him ;  and  he  said,  Verily  I  will  take  of  thy  servants  a 
part  cut  off  from  the  rest,  and  I  will  seduce  them,  and  will  in- 
sinuate vain  desires  into  them,  and  I  will  command  them,  and 
they  shall  cut  off  the  ears  of  cattle ;  and  I  will  command  them, 
and  they  shall  change  God's  creature.  But  whoever  taketh 
Satan  for  his  patron,  besides  God,  shall  surely  perish  with  a 
manifest  destruction.  He  maketh  them  promises,  and  insinu- 
ateth  into  them  vain  desires ;  yet  Satan  maketh  them  only  de- 
ceitful promises.  The  receptacle  of  these  shall  be  hell,  they 
shall  find  no  refuge  from  it.  But  they  who  believe,  and  do 
good  works,  we  will  surely  lead  them  into  gardens,  through 
which  rivers  flow ;  they  shall  continue  therein  forever,  accord- 
ing to  the  true  promise  of  God ;  and  who  is  more  true  than 
God  in  what  he  saith  ?  It  shall  not  be  according  to  your  de- 
sires, nor  according  to  the  desires  of  those  who  have  received 
the  scriptures.  Whoso  doeth  evil,  shall  be  rewarded  for  it ;  and 
shall  not  find  any  patron  or  helper,  beside  God ;  but  whoso  doeth 
good  works,  whether  he  be  male  or  female,  and  is  a  true  be- 
liever, they  shall  be  admitted  into  paradise,  and  shall  not  in  the 
least  be  unjustly  dealt  with.  Who  is  better  in  point  of  religion 


THE   KORAN  271 

than  he  who  resigneth  himself  unto  God,  and  is  a  worker  of 
righteousness,  and  followeth  the  law  of  Abraham  the  ortho- 
dox ?  since  God  took  Abraham  for  his  friend :  and  to  God  be- 
longeth  whatsoever  is  in  heaven  and  on  earth ;  God  compre- 
hendeth  all  things.  They  will  consult  thee  concerning  women ; 
Answer,  God  instructeth  you  concerning  them,  and  that  which 
is  read  unto  you  in  the  book  of  the  Koran  concerning  female 
orphans,  to  whom  ye  give  not  that  which  is  ordained  them,  nei- 
ther will  ye  marry  them,  and  concerning  weak  infants,  and  that 
ye  observe  justice  towards  orphans :  whatever  good  ye  do,  God 
knoweth  it.  If  a  woman  fear  ill  usage,  or  aversion,  from  her 
husband,  it  shall  be  no  crime  in  them  if  they  agree  the  matter 
amicably  between  themselves ;  for  a  reconciliation  is  better 
than  a  separation.  Men's  souls  are  naturally  inclined  to  covet- 
ousness :  but  if  ye  be  kind  towards  women,  and  fear  to  wrong 
them,  God  is  well  acquainted  with  what  ye  do.  Ye  can  by  no 
means  carry  yourselves  equally  between  women  in  all  respects, 
although  ye  study  to  do  it ;  therefore  turn  not  from  a  wife  with 
all  manner  of  aversion,  nor  leave  her  like  one  in  suspense :  if 
ye  agree,  and  fear  to  abuse  your  wives,  God  is  gracious  and 
merciful ;  but  if  they  separate,  God  will  satisfy  them  both  of  his 
abundance ;  for  God  is  extensive  and  wise,  and  unto  God  be- 
longeth  whatsoever  is  in  heaven  and  on  earth.  We  have  al- 
ready commanded  those  unto  whom  the  scriptures  were  given 
before  you,  and  we  command  you  also,  saying,  Fear  God ;  but 
if  ye  disbelieve,  unto  God  belongeth  whatsoever  is  in  heaven 
and  on  earth ;  and  God  is  self-sufficient,  and  to  be  praised ;  for 
unto  God  belongeth  whatsoever  is  in  heaven  and  on  earth,  and 
God  is  a  sufficient  protector.  If  he  pleaseth  he  will  take  you 
away,  O  men,  and  will  produce  others  in  your  stead ;  for  God 
is  able  to  do  this.  Whoso  desireth  the  reward  of  this  world, 
verily  with  God  is  the  reward  of  this  world,  and  also  of  that 
which  is  to  come;  God  both  heareth  and  seeth.  O  true  be- 
lievers, observe  justice  when  ye  bear  witness  before  God,  al- 
though it  be  against  yourselves,  or  your  parents,  or  relations ; 
whether  the  party  be  rich,  or  whether  he  be  poor ;  for  God  is 
more  worthy  than  them  both :  therefore  follow  not  your  own 
lust  in  bearing  testimony,  so  that  ye  swerve  from  justice.  And 
whether  ye  wrest  your  evidence,  or  decline  giving  it,  God  is 
well  acquainted  with  that  which  ye  do.  O  true  believers,  be- 
lieve in  God  and  his  apostle,  and  the  book  which  he  hath  caused 


272  THE   KORAN 

to  descend  unto  his  apostle,  and  the  book  which  he  hath  for- 
merly sent  down.  And  whosoever  believeth  not  in  God,  and 
his  angels,  and  his  scriptures,  and  his  apostles,  and  the  last  day, 
he  surely  erreth  in  a  wide  mistake.  Moreover,  they  who  be- 
lieved, and  afterwards  became  infidels,  and  then  believed  again, 
and  after  that  disbelieved,  and  increased  in  infidelity,  God  will 
by  no  means  forgive  them,  nor  direct  them  into  the  right  way. 
Declare  unto  the  ungodly  that  they  shall  suffer  a  painful  pun- 
ishment. They  who  take  the  unbelievers  for  their  protectors, 
besides  the  faithful,  do  they  seek  for  power  with  them  ?  since 
all  power  belongeth  unto  God.  And  he  hath  already  revealed 
unto  you,  in  the  book  of  the  Koran,  the  following  passage: 
When  ye  shall  hear  the  signs  of  God,  they  shall  not  be  believed, 
but  they  shall  be  laughed  to  scorn.  Therefore  sit  not  with  them 
who  believe  not,  until  they  engage  in  different  discourse ;  for 
if  ye  do,  ye  will  certainly  become  like  unto  them.  God  will 
surely  gather  the  ungodly  and  the  unbelievers  together  in  hell. 
They  who  wait  to  observe  what  befalleth  you,  if  victory  be 
granted  you  from  God,  say,  Were  we  not  with  you  ?  But  if  any 
advantage  happen  to  the  infidels,  they  say  unto  them,  Were  we 
not  superior  to  you,  and  have  we  not  defended  you  against  the 
believers  ?  God  shall  judge  between  you  on  the  day  of  resur- 
rection ;  and  God  will  not  grant  the  unbelievers  means  to  pre- 
vail over  the  faithful.  The  hypocrites  act  deceitfully  with  God, 
but  he  will  deceive  them ;  and  when  they  stand  up  to  pray,  they 
stand  carelessly,  affecting  to  be  seen  of  men,  and  remember  not 
God,  unless  a  little,  wavering  between  faith  and  infidelity,  and 
adhering  neither  unto  these  nor  unto  those :  and  for  him  whom 
God  shall  lead  astray,  thou  shalt  find  no  true  path.  O  true  be- 
lievers, take  not  the  unbelievers  for  your  protectors,  besides  the 
faithful.  Will  ye  furnish  God  with  an  evident  argument  of 
impiety  against  you?  Moreover,  the  hypocrites  shall  be  in  the 
lowest  bottom  of  hell  fire,  and  thou  shalt  not  find  any  to  help 
them  thence.  But  they  who  repent  and  amend,  and  adhere 
firmly  unto  God,  and  approve  the  sincerity  of  their  religion  to 
God,  they  shall  be  numbered  with  the  faithful ;  and  God  will 
surely  give  the  faithful  a  great  reward.  And  how  should  God 
go  about  to  punish  you,  if  ye  be  thankful  and  believe  ?  for  God 
is  grateful  and  wise.  God  loveth  not  the  speaking  ill  of  anyone 
in  public,  unless  he  who  is  injured  call  for  assistance ;  and  God 
heareth  and  knoweth:  whether  ye  publish  a  good  action,  or 


THE   KORAN 


273 


conceal  it,  or  forgive  evil,  verily  God  is  gracious  and  powerful. 
They  who  believe  not  in  God  and  his  apostles,  and  would  make 
a  distinction  between  God  and  his  apostles,  and  say,  We  be- 
lieve in  some  of  the  prophets,  and  reject  others  of  them,  and 
seek  to  take  a  middle  way  in  this  matter ;  these  are  really  un- 
believers, and  we  have  prepared  for  the  unbelievers  an  igno- 
minious punishment.  But  they  who  believe  in  God  and  his 
apostles,  and  make  no  distinction  between  any  of  them,  unto 
those  will  we  surely  give  their  reward  ;  and  God  is  gracious  and 
merciful.  They  who  have  received  the  scriptures  will  demand 
of  thee,  that  thou  cause  a  book  to  descend  unto  them  from 
heaven :  they  formerly  asked  of  Moses  a  greater  thing  than  this ; 
for  they  said,  Show  us  God  visibly.  Wherefore  a  storm  of  fire 
from  heaven  destroyed  them,  because  of  their  iniquity.  Then 
they  took  the  calf  for  their  God :  after  that  evident  proofs  of  the 
divine  unity  had  come  unto  them;  but  we  forgave  them  that, 
and  gave  Moses  a  manifest  power  to  punish  them.  And  we 
lifted  the  mountain  of  Sinai  over  them,  when  we  exacted  from 
them  their  covenant ;  and  said  unto  them,  Enter  the  gate  of  the 
city  worshipping.  We  also  said  unto  them,  Transgress  not  on 
the  Sabbath  day.  And  we  received  from  them  a  firm  covenant, 
that  they  would  observe  these  things.  Therefore  for  that 14 
they  have  made  void  their  covenant,  and  have  not  believed  in 
the  signs  of  God,  and  have  slain  the  prophets  unjustly,  and  have 
said,  Our  hearts  are  uncircumcised  (but  God  hath  sealed  them 
up,  because  of  their  unbelief ;  therefore  they  shall  not  believe, 
except  a  few  of  them) :  and  for  that  they  have  not  believed  on 
Jesus,  and  have  spoken  against  Mary  a  grievous  calumny ;  and 
have  said,  Verily  we  have  slain  Christ  Jesus  the  son  of  Mary, 
the  apostle  of  God;  yet  they  slew  him  not,  neither  crucified 
him,  but  he  was  represented  by  one  in  his  likeness ;  and  verily 
they  who  disagreed  concerning  him,15  were  in  a  doubt  as  to  this 
matter,  and  had  no  sure  knowledge  thereof,  but  followed  only 
an  uncertain  opinion.  They  did  not  really  kill  him ;  but  God 
took  him  up  unto  himself :  and  God  is  mighty  and  wise.  And 
there  shall  not  be  one  of  those  who  have  received  the  scriptures, 

14  There  being  nothing  in  the  follow-  that  it  was  not  Jesus  whp  suffered,  but 

ing  words  of  this  sentence,  to  answer  another  who  resembled  him  in  the  face, 

to  the  causal  "  for  that,"  Jallalo'ddin  pretending  the  other  parts  of  his  body, 

supposes  something  to  be  understood  to  and  by  their  unlikeness  plainly  discov- 

complete  the  sense,  as  "  therefore  we  ered  the  imposition;  some  said  he  was 

have  cursed  them,"  or  the  like.  taken  up  into  heaven ;  and  others,  that 

18  For  some  maintained  that  he  was  his  manhood  only  suffered,  and  that  his 

justly  and  really  crucified;  some  insisted  godhead  ascended  into  heaven. 

VOL.  V.— 1 8 


274  THE   KORAN 

who  shall  not  believe  in  him,  before  his  death  ; 18  and  on  the  day 
of  resurrection  he  shall  be  a  witness  against  them.  Because 
of  the  iniquity  of  those  who  Judaize,  we  have  forbidden  them 
good  things,  which  had  been  formerly  allowed  them ;  and  be- 
cause they  shut  out  many  from  the  way  of  God,  and  have  taken 
usury,  which  was  forbidden  them  by  the  law,  and  devoured 
men's  substance  vainly :  we  have  prepared  for  such  of  them  as 
are  unbelievers  a  painful  punishment.  But  those  among  them 
who  are  well  grounded  in  knowledge,  and  the  faithful,  who  be- 
lieve in  that  which  hath  been  sent  down  unto  thee,  and  that 
which  hath  been  sent  down  unto  the  prophets  before  thee,  and 
who  observe  the  stated  times  of  prayer,  and  give  alms,  and  be- 
lieve in  God  and  the  last  day ;  unto  these  will  we  give  a  great 
reward.  Verily  we  have  revealed  our  will  unto  thee,  as  we 
have  revealed  it  unto  Noah  and  the  prophets  who  succeeded 
him ;  and  as  we  revealed  it  unto  Abraham,  and  Ismael,  and 
Isaac,  and  Jacob,  and  the  tribes,  and  unto  Jesus,  and  Job,  and 
Jonas,  and  Aaron,  and  Solomon ;  and  we  have  given  thee  the 
Koran,  as  we  gave  the  Psalms  unto  David :  some  apostles  have 
we  sent,  whom  we  have  formerly  mentioned  unto  thee;  and 
other  apostles  have  we  sent,  whom  we  have  not  mentioned  unto 
thee  ;  and  God  spake  unto  Moses,  discoursing  with  him  ;  apos- 
tles declaring  good  tidings,  and  denouncing  threats,  lest  men 
should  have  an  argument  of  excuse  against  God,  after  the 
apostles  had  been  sent  unto  them ;  God  is  mighty  and  wise. 
God  is  witness  of  that  revelation  which  he  hath  sent  down  unto 
thee ;  he  sent  it  down  with  his  special  knowledge :  the  angels 
also  are  witnesses  thereof ;  but  God  is  a  sufficient  witness.  They 
who  believe  not,  and  turn  aside  others  from  the  way  of  God, 
have  erred  in  a  wide  mistake.  Verily  those  who  believe  not, 
and  act  unjustly,  God  will  by  no  means  forgive,  neither  will  he 
direct  them  into  any  other  way  than  the  way  of  hell ;  they  shall 

"This  passage  is  expounded  two  believe  him  to  be  the  servant  of  God"; 
ways.  Some,  referring  the  relative  his  and  to  a  dying  Christian  they  will  say, 
to  the  first  antecedent,  take  the  meaning  "  Jesus  was  sent  as  a  prophet  unto 
to  be  that  no  Jew  or  Christian  shall  die  thee,  and  thou  hast  imagined  him  to  be 
before  he  believes  in  Jesus:  for  they  say,  God,  or  the  son  of  God,  '  whereupon  he 
that  when  one  of  either  of  those  relig-  will  believe  him  to  be  the  servant  of 
ions  is  ready  to  breathe  his  last,  and  God  only,  and  his  apostle.  Others,  tak- 
sees  the  angel  of  death  before  him,  he  ing  the  above-mentioned  relative  to  re- 
shall  then  believe  in  that  prophet  as  he  fer  to  Jesus,  suppose  the  intent  of  the 
ought,  though  his  faith  will  not  then  be  passage  to  be,  that  all  Jews  and  Chris- 
of  any  avail.  According  to  a  tradition  tians  in  general  shall  have  a  right  faith 
of  Hejaj,  when  a  Jew  is  expiring,  the  in  that  prophet  before  his  death,  that 
angels  will  strike  him  on  the  back  and  is,  when  he  descends  from  heaven  and 
face,  and  say  to  him,  "  O  thou  enemy  of  returns  into  the  world,  where  he  is  to 
God,  Jesus  was  sent  as  a  prophet  unto  kill  Antichrist,  and  to  establish  the  Mo- 
thee,  and  thou  didst  not  believe  on  hammedan  religion,  and  a  most  perfect 
him;"  to  which  he  will  answer,  "  I  now  tranquillity  and  security  on  earth. 


THE  KORAN 


*75 


remain  therein  forever:  and  this  is  easy  with  God.  O  men, 
now  is  the  apostle  come  unto  you,  with  truth  from  your  Lord ; 
believe  therefore,  it  will  be  better  for  you.  But  if  ye  disbelieve, 
verily  unto  God  belongeth  whatsoever  is  in  heaven  and  on  earth ; 
and  God  is  knowing  and  wise.  O  ye  who  have  received  the 
scriptures,  exceed  not  the  just  bounds  in  your  religion,  neither 
say  of  God  any  other  than  the  truth.  Verily  Christ  Jesus  the 
son  of  Mary  is  the  apostle  of  God,  and  his  Word,  which  he  con- 
veyed into  Mary,  and  a  spirit  proceeding  from  him.  Believe, 
therefore,  in  God,  and  his  apostles,  and  say  not,  There  are  three 
Gods ; 1?  forbear  this ;  it  will  be  better  for  you.  God  is  but  one 
God.  Far  be  it  from  him  that  he  should  have  a  son !  unto  him 
belongeth  whatsoever  is  in  heaven  and  on  earth ;  and  God  is  a 
sufficient  protector.  Christ  doth  not  proudly  disdain  to  be  a 
servant  unto  God ;  neither  the  angels  who  approach  near  to 
his  presence :  and  whoso  disdaineth  his  service,  and  is  puffed 
up  with  pride,  God  will  gather  them  all  to  himself,  on  the  last 
day.  Unto  those  who  believe,  and  do  that  which  is  right,  he 
shall  give  their  rewards,  and  shall  superabundantly  add  unto 
them  of  his  liberality :  but  those  who  are  disdainful  and  proud, 
he  will  punish  with  a  grievous  punishment ;  and  they  shall  not 
find  any  to  protect  or  to  help  them,  besides  God.  O  men,  now 
is  an  evident  proof  come  unto  you  from  your  Lord,  and  we  have 
sent  down  unto  you  manifest  light.  They  who  believe  in  God 
and  firmly  adhere  to  him,  he  will  lead  them  into  mercy  from 
him,  and  abundance ;  and  he  will  direct  them  in  the  right  way 
to  himself.  They  will  consult  thee  for  thy  decision  in  certain 
cases;  say  unto  them,  God  giveth  you  these  determinations, 
concerning  the  more  remote  degrees  of  kindred.  If  a  man  die 
without  issue,  and  have  a  sister,  she  shall  have  the  half  of  what 
he  shall  leave : 18  and  he  shall  be  heir  to  her,19  in  case  she  have 
no  issue.  But  if  there  be  two  sisters,  they  shall  have  between 
them  two  third-parts  of  what  he  shall  leave;  and  if  there  be 
several,  both  brothers  and  sisters,  a  male  shall  have  as  much 
as  the  portion  of  two  females.  God  declareth  unto  you  these 
precepts,  lest  ye  err:  and  God  knoweth  all  things. 

17  Namely,  God,  Jesus,  and  Mary — as  vine  nature  to  consist  of  three  persons, 

the    eastern   writers    mention   a   sect   of  the    Father,    the    Son,    and    the    Holy 

Christians  which  held  the  Trinity  to  be  Ghost;    by    the     Father     understanding 

composed  of  those  three;   but   it   is  al-  God's   essence,   by  the   Son   his   knowl- 

lowed   that   this   heresy    has    been    long  edge,  and  by  the  Holy   Ghost  his  life, 

since  extinct.    The  passage,  however,  is  1S  And  the   other  half  will   go  to  the 

equally      levelled      against      the      Holy  public  treasury. 

Trinity,    according    to    the   doctrine    of  "That  is,  he  shall  inherit  her  whole 

the     orthodox    Christians,    who,    as     al  substance. 
Hfidawi    acknowledges,   believe  the  di- 


CHAPTER  V 
Entitled,  the  Table  >— Revealed  at  Medina 

In  the  Name  of  the  Most  Merciful  God. 

OTRUE  believers,  perform  your  contracts.  Ye  are  al- 
lowed to  eat  the  brute  cattle,2  other  than  what  ye  are 
commanded  to  abstain  from ;  except  the  game  which 
ye  are  allowed  at  other  times,  but  not  while  ye  are  on  pilgrim- 
age to  Mecca ;  God  ordaineth  that  which  he  pleaseth.  O 
true  believers,  violate  not  the  holy  rites  of  God,  nor  the 
sacred  month,3  nor  the  offering,  nor  the  ornaments  hung 
thereon,  nor  those  who  are  travelling  to  the  holy  house, 
seeking  favor  from  their  Lord,  and  to  please  him.  But 
when  ye  shall  have  finished  your  pilgrimage,  then  hunt. 
And  let  not  the  malice  of  some,  in  that  they  hindered  you 
from  entering  the  sacred  temple,  provoke  you  to  trans- 
gress, by  taking  revenge  on  them  in  the  sacred  months. 
Assist  one  another  according  to  justice  and  piety,  but  assist 
not  one  another  in  injustice  and  malice:  therefore  fear 
God ;  for  God  is  severe  in  punishing.  Ye  are  forbidden  to  eat 
that  which  dieth  of  itself,  and  blood,  and  swine's  flesh,  and  that 
on  which  the  name  of  any  besides  God  hath  been  invocated, 
and  that  which  hath  been  strangled,  or  killed  by  a  blow,  or  by 
a  fall,  or  by  the  horns  of  another  beast,  and  that  which  hath 
been  eaten  by  a  wild  beast,  except  what  ye  shall  kill  yourselves ; 
and  that  which  hath  been  sacrificed  unto  idols.  It  is  likewise 
unlawful  for  you  to  make  division  by  casting  lots  with  arrows.4 
This  is  an  impiety.  On  this  day,  woe  be  unto  those  who  have 
apostatized  from  their  religion;  therefore  fear  not  them,  but 
fear  me.  This  day  have  I  perfected  your  religion  for  you,  and 

1  This  title  is  taken  from  the  Table,  what    is   taken   in   hunting   during   the 

which,  towards  the  end  of  the  chapter,  pilgrimage. 

is   fabled   to   have   been    let   down   from  *  The   sacred    months   in   the   Moham- 

heaven  to  Jesus.     It   is  sometimes  also  medan     calendar     were    the    first,     the 

called  the  chapter  of  Contracts,   which  seventh,  the  eleventh,  and  the  twelfth, 

word  occurs  in  the  first  verse.  *  A    game    similar   to    raffling,    arrow- 

1  As  camels,  oxen,  and  sheep;  and  also  heads  being  used  as  counters, 
wild  cows,  antelopes,  but  not  swine,  nor 

•76 


THE   KORAN  177 

have  completed  my  mercy  upon  you;  and  I  have  chosen  for 
you  Islam,  to  be  your  religion.  But  whosoever  shall  be  driven 
by  necessity  through  hunger  to  eat  of  what  we  have  forbidden, 
not  designing  to  sin,  surely  God  will  be  indulgent  and  merciful 
unto  him.  They  will  ask  thee  what  is  allowed  them  as  lawful 
to  eat?  Answer,  Such  things  as  are  good  are  allowed  you; 
and  what  ye  shall  teach  animals  of  prey  to  catch,  training  them 
up  for  hunting  after  the  manner  of  dogs,  and  teaching  them  ac- 
cording to  the  skill  which  God  hath  taught  you.  Eat  there- 
fore of  that  which  they  shall  catch  for  you ;  and  commemorate 
the  name  of  God  thereon;  and  fear  God,  for  God  is  swift  in 
taking  an  account.  This  day  are  ye  allowed  to  eat  such  things 
as  are  good,  and  the  food  of  those  to  whom  the  scriptures  were 
given  is  also  allowed  as  lawful  unto  you;  and  your  food  is 
allowed  as  lawful  unto  them.  And  ye  are  also  allowed  to 
marry  free  women  that  are  believers,  and  also  free  women 
of  those  who  have  received  the  scriptures  before  you,  when 
ye  shall  have  assigned  them  their  dower;  living  chastely 
with  them,  neither  committing  fornication,  nor  taking  them 
for  concubines.  Whoever  shall  renounce  the  faith,  his  work 
shall  be  vain,  and  in  the  next  life  he  shall  be  of  those  who  per- 
ish. O  true  believers,  when  ye  prepare  yourselves  to  pray,  wash 
your  faces,  and  your  hands  unto  the  elbows;  and  rub  your 
heads,  and  your  feet  unto  the  ankles ;  and  if  ye  be  polluted  and 
ye  find  no  water,  take  fine  clean  sand,  and  rub  your  faces  and 
your  hands  therewith ;  God  will  not  put  a  difficulty  upon  you ; 
but  he  desireth  to  purify  you,  and  to  complete  his  favor  upon 
you,  that  ye  may  give  thanks.  Remember  the  favor  of  God 
towards  you,  and  his  covenant  which  he  hath  made  with  you, 
when  ye  said,  We  have  heard,  and  will  obey.  Therefore  fear 
God,  for  God  knoweth  the  innermost  parts  of  the  breasts  of 
men.  O  true  believers,  observe  justice  when  ye  appear  as  wit- 
nesses before  God,  and  let  not  hatred  towards  any  induce  you 
to  do  wrong:  but  act  justly;  this  will  approach  nearer  unto 
piety ;  and  fear  God,  for  God  is  fully  acquainted  with  what  ye 
do.  God  hath  promised  unto  those  who  believe,  and  do  that 
which  is  right,  that  they  shall  receive  pardon  and  a  great  reward. 
But  they  who  believe  not,  and  accuse  our  signs  of  falsehood, 
they  shall  be  the  companions  of  hell.  O  true  believers,  remem- 
ber God's  favor  towards  you,  when  certain  men  designed  to 
stretch  forth  their  hands  against  you,  but  he  restrained  their 


278  THE  KORAN 

hands  from  hurting  you ;  therefore  fear  God,  and  in  God  let  the 
faithful  trust.  God  formerly  accepted  the  covenant  of  the  chil- 
dren of  Israel,  and  we  appointed  out  of  them  twelve  leaders : 
and  God  said,  Verily,  I  am  with  you :  if  ye  observe  prayer,  and 
give  alms,  and  believe  in  my  apostles,  and  assist  them,  and  lend 
unto  God  on  good  usury,  I  will  surely  expiate  your  evil  deeds 
from  you,  and  I  will  lead  you  into  gardens,  wherein  rivers  flow : 
but  he  among  you  who  disbelieveth  after  this,  erreth  from_the 
straight  path.  Wherefore  because  they  have  broken  their  cov- 
enant, we  have  cursed  them,  and  hardened  their  hearts ;  they 
dislocate  the  words  of  the  Pentateuch  from  their  places,  and 
have  forgotten  part  of  what  they  were  admonished ;  and  thou 
wilt  not  cease  to  discover  deceitful  practices  among  them,  ex- 
cept a  few  of  them.  But  forgive  them  and  pardon  them,  for 
God  loveth  the  beneficent.  And  from  those  who  say,  We  are 
Christians,  we  have  received  their  covenant ;  but  they  have  for- 
gotten part  of  what  they  were  admonished ;  wherefore  we  have 
raised  up  enmity  and  hatred  among  them,  till  the  day  of  resur- 
rection ;  and  God  will  then  surely  declare  unto  them  what  they 
have  been  doing.  O  ye  who  have  received  the  scriptures,  now 
is  our  apostle  come  unto  you,  to  make  manifest  unto  you  many 
things  which  ye  concealed  in  the  scriptures ;  and  to  pass  over 
many  things.  Now  is  light  and  a  perspicuous  book  of  revela- 
tions come  unto  you  from  God.  Thereby  will  God  direct  him 
who  shall  follow  his  good  pleasure,  into  the  paths  of  peace ;  and 
shall  lead  them  out  of  darkness  into  light,  by  his  will,  and  shall 
direct  them  in  the  right  way.  They  are  infidels,  who  say,  Verily 
God  is  Christ  the  son  of  Mary.  Say  unto  them,  And  who  could 
obtain  anything  from  God  to  the  contrary,  if  he  pleased  to  de- 
stroy Christ  the  son  of  Mary,  and  his  mother,  and  all  those  who 
are  on  the  earth?  For  unto  God  belongeth  the  kingdom  of 
heaven  and  earth,  and  whatsoever  is  contained  between  them ; 
he  createth  what  he  pleaseth,  and  God  is  almighty.  The  Jews 
and  the  Christians  say,  We  are  the  children  of  God,  and  his  be- 
loved. Answer,  Why  therefore  doth  he  punish  you  for  your 
sins?  Nay,  but  ye  are  men,  of  those  whom  he  hath  created. 
He  forgiveth  whom  he  pleaseth,  and  punisheth  whom  he  pleas- 
eth ;  and  unto  God  belongeth  the  kingdom  of  heaven  and  earth, 
and  of  what  is  contained  between  them  both ;  and  unto  him 
shall  all  things  return.  O  ye  who  have  received  the  scriptures, 
now  is  our  apostle  come  unto  you,  declaring  unto  you  the  true 


THE   KORAN 


279 


religion,  during  the  cessation  of  apostles,8  lest  ye  should  say, 
There  came  unto  us  no  bearer  of  good  tidings,  nor  any  warner : 
but  now  is  a  bearer  of  good  tidings  and  a  warner  come  unto 
you ;  and  God  is  almighty.  Call  to  mind  when  Moses  said  unto 
his  people,  O  my  people,  remember  the  favor  of  God  towards 
you,  since  he  hath  appointed  prophets  among  you,  and  con- 
stituted you  kings,  and  bestowed  on  you  what  he  hath  given  to 
no  other  nation  in  the  world.  O  my  people,  enter  the  holy 
land,  which  God  hath  decreed  you,  and  turn  not  your  backs, 
lest  ye  be  subverted  and  perish.  They  answered,  O  Moses, 
verily  there  are  a  gigantic  people  in  the  land ;  and  we  will  by  no 
means  enter  it,  until  they  depart  thence;  but  if  they  depart 
thence,  then  will  we  enter  therein.  And  two  men  of  those  who 
feared  God,  unto  whom  God  had  been  gracious,  said,  Enter  ye 
upon  them  suddenly  by  the  gate  of  the  city ;  and  when  ye  shall 
have  entered  the  same,  ye  shall  surely  be  victorious :  therefore 
trust  in  God,  if  ye  are  true  believers.  They  replied,  O  Moses, 
we  will  never  enter  the  land,  while  they  remain  therein:  go 
therefore  thou,  and  thy  Lord,  and  fight ;  for  we  will  sit  here. 
Moses  said,  O  Lord,  surely  I  am  not  master  of  any  except  my- 
self, and  my  brother ;  therefore  make  a  distinction  between  us 
and  the  ungodly  people.  God  answered,  Verily  the  land  shall 
be  forbidden  them  forty  years ;  during  which  time  they  shall 
wander  like  men  astonished  in  the  earth ;  therefore  be  not  thou 
solicitous  for  the  ungodly  people.  Relate  also  unto  them  the 
history  of  the  two  sons  of  Adam,  with  truth.  When  they 
offered  their  offering,  and  it  was  accepted  from  one  of  them, 
and  was  not  accepted  from  the  other,  Cain  said  to  his  brother,  I 
will  certainly  kill  thee.  Abel  answered,  God  only  accepteth  the 
offering  of  the  pious ;  if  thou  stretchest  forth  thy  hand  against 
me,  to  slay  me,  I  will  not  stretch  forth  my  hand  against  thee,  to 
slay  thee ;  for  I  fear  God  the  Lord  of  all  creatures.  I  choose 
that  thou  shouldst  bear  my  iniquity  and  thine  own  iniquity; 
and  that  thou  become  a  companion  of  hell  fire ;  for  that  is  the 
reward  of  the  unjust.  But  his  soul  suffered  him  to  slay  his 
brother,  and  he  slew  him ;  wherefore  he  became  of  the  number 
of  those  who  perish.  And  God  sent  a  raven,  which  scratched 
the  earth,  to  show  him  how  he  should  hide  the  shame  of  his 

•  The  Arabic  word  al  Fatra  signifies  as  the  interval  between  Moses  and 
the  intermediate  space  of  time  between  Jesus,  and  between  Jesus  and  Mohatn- 
two  prophets,  during  which  no  new  med,  at  the  expiration  of  which  last,  Mo- 
revelation  or  dispensation  was  given;  hammed  pretended  to  be  sent. 


28o  THE  KORAN 

brother,  and  he  said,  Woe  is  me !  am  I  unable  to  be  like  this 
raven,  that  I  may  hide  my  brother's  shame  ?  and  he  became  one 
of  those  who  repent.  Wherefore  we  commanded  the  children  of 
Israel,  that  he  who  slayeth  a  soul,  without  having  slain  a  body, 
or  committed  wickedness  in  the  earth,  shall  be  as  if  he  had  slain 
all  mankind :  but  he  who  saveth  a  soul  alive,  shall  be  as  if  he  had 
saved  the  lives  of  all  mankind.  Our  apostles  formerly  came 
unto  them,  with  evident  miracles ;  then  were  many  of  them, 
after  this,  transgressors  on  the  earth.  But  the  recompense  of 
those  who  fight  against  God  and  his  apostles,  and  study  to  act 
corruptly  in  the  earth,  shall  be,  that  they  shall  be  slain,  or  cruci- 
fied, or  have  their  hands  and  their  feet  cut  off  on  the  opposite 
sides,  or  be  banished  the  land.  This  shall  be  their  disgrace  in 
this  world,  and  in  the  next  world  they  shall  suffer  a  grievous 
punishment ;  except  those  who  shall  repent,  before  ye  prevail 
against  them ;  for  know  that  God  is  inclined  to  forgive,  and 
be  merciful.  O  true  believers,  fear  God,  and  earnestly  desire  a 
near  conjunction  with  him,  and  fight  for  his  religion,  that  ye 
may  be  happy.  Moreover,  they  who  believe  not,  although  they 
had  whatever  is  in  the  earth,  and  as  much  more  withal,  that  they 
might  therewith  redeem  themselves  from  punishment  on  the 
day  of  resurrection:  it  shall  not  be  accepted  from  them,  but 
they  shall  suffer  a  painful  punishment.  They  shall  desire  to  go 
forth  from  the  fire,  but  they  shall  not  go  forth  from  it,  and  their 
punishment  shall  be  permanent.  If  a  man  or  a  woman  steal, 
cut  off  their  hands,6  in  retribution  for  that  which  they  have  com- 
mitted ;  this  is  an  exemplary  punishment  appointed  by  God ; 
and  God  is  mighty  and  wise.  But  whoever  shall  repent  after 
his  iniquity,  and  amend,  verily  God  will  be  turned  unto  him,  for 
God  is  inclined  to  forgive  and  be  merciful.  Dost  thou  not  know 
that  the  kingdom  of  heaven  and  earth  is  God's  ?  He  punisheth 
whom  he  pleaseth,  and  he  pardoneth  whom  he  pleaseth ;  for 
God  is  almighty.  O  apostle,  let  them  not  grieve  thee,  who 
hasten  to  infidelity,  either  of  those  who  say,  We  believe,  with 
their  mouths,  but  whose  hearts  believe  not ;  or  of  the  Jews,  who 
hearken  to  a  lie,  and  hearken  to  other  people ;  who  come  not 
unto  thee :  they  pervert  the  words  of  the  law  from  their  true 

•  But   this   punishment,    according   to  for  the  second  offence,  his  left  foot,  at 

the  Sonna,  is  not  to  be  inflicted,  unless  the  ankle;  for  the  third,  his  left  hand; 

the  value  of  the  thing  stolen  amount  to  for  the  fourth,  his  right  foot;  and  if  he 

four  dinars,  or  about  $10.     For  the  first  continue  to  offend,  he  shall  be  scourged 

offence,  the  criminal  is  to  lose  his  right  at  the  discretion  of  the  judge, 
hand,  which  is  to  be  cut  off  at  the  wnst; 


THE  KORAN  281 

places,  and  say,  If  this  be  brought  unto  you,  receive  it ;  but  if  it 
be  not  brought  unto  you,  beware  of  receiving  aught  else ;  and 
in  behalf  of  him  whom  God  shall  resolve  to  reduce,  thou  shalt 
not  prevail  with  God  at  all.  They  whose  hearts  God  shall  not 
please  to  cleanse,  shall  suffer  shame  in  this  world,  and  a  grievous 
punishment  in  the  next:  who  hearken  to  a  lie,  and  eat  that 
which  is  forbidden.  But  if  they  come  unto  thee  for  judgment, 
either  judge  between  them,  or  leave  them ;  and  if  thou  leave 
them,  they  shall  not  hurt  thee  at  all.  But  if  thou  undertake  to 
judge,  judge  between  them  with  equity ;  for  God  loveth  those 
who  observe  justice.  And  how  will  they  submit  to  thy  de- 
cision, since  they  have  the  law,  containing  the  judgment  of 
God  ?  Then  will  they  turn  their  backs,  after  this ;  but  those 
are  not  true  believers.  We  have  surely  sent  down  the  law,  con- 
taining direction,  and  light :  thereby  did  the  prophets,  who  pro- 
fessed the  true  religion,  judge  those  who  Judaized;  and  the 
doctors  and  priests  also  judged  by  the  book  of  God,  which  had 
been  committed  to  their  custody ;  and  they  were  witnesses 
thereof.  Therefore  fear  not  men,  but  fear  me ;  neither  sell  my 
signs  for  a  small  price.  And  whoso  judgeth  not  according  to 
what  God  hath  revealed,  they  are  infidels.  We  have  therein 
commanded  them,  that  they  should  give  life  for  life,  and  eye  for 
eye,  and  nose  for  nose,  and  ear  for  ear,  and  tooth  for  tooth ;  and 
that  wounds  should  also  be  punished  by  retaliation :  but  who- 
ever should  remit  it  as  alms,  it  should  be  accepted  as  an  atone- 
ment for  him.  And  whoso  judgeth  not  according  to  what  God 
hath  revealed,  they  are  unjust.  We  also  caused  Jesus,  the  son 
of  Mary,  to  follow  the  footsteps  of  the  prophets,  confirming  the 
law  which  was  sent  down  before  him  ;  and  we  gave  him  the  gos- 
pel, containing  direction  and  light;  confirming  also  the  law 
which  was  given  before  it,  and  a  direction  and  admonition  unto 
those  who  fear  God :  that  they  who  have  received  the  gospel 
might  judge  according  to  what  God  hath  revealed  therein :  and 
whoso  judgeth  not  according  to  what  God  hath  revealed,  they 
are  transgressors.  We  have  also  sent  down  unto  thee  the  book 
of  the  Koran  with  truth,  confirming  that  scripture  which  was 
revealed  before  it ;  and  preserving  the  same  safe  from  corrup- 
tion. Judge,  therefore,  between  them  according  to  that  which 
God  hath  revealed ;  and  follow  not  their  desires,  by  swerving 
from  the  truth  which  hath  come  unto  thee.  Unto  every  one  of 
you  have  we  given  a  law,  and  an  open  path ;  and  if  God  had 


282  THE  KORAN 

pleased,  he  had  surely  made  you  one  people ;  but  he  hath 
thought  fit  to  give  you  different  laws,  that  he  might  try  you  in 
that  which  he  hath  given  you  respectively.  Therefore  strive  to 
excel  each  other  in  good  works :  unto  God  shall  ye  all  return, 
and  then  will  he  declare  unto  you  that  concerning  which  ye  have 
disagreed.  Wherefore  do  thou,  O  prophet,  judge  between 
them  according  to  that  which  God  hath  revealed,  and  follow  not 
their  desires ;  but  beware  of  them,  lest  they  cause  thee  to  err 
from  part  of  those  precepts  which  God  hath  sent  down  unto 
thee ;  and  if  they  turn  back,  know  that  God  is  pleased  to  punish 
them  for  some  of  their  crimes ;  for  a  great  number  of  men  are 
transgressors.  Do  they  therefore  desire  the  judgment  of  the 
time  of  ignorance  ?  but  who  is  better  than  God,  to  judge  be- 
tween people  who  reason  aright?  O  true  believers,  take  not 
the  Jews  or  Christians  for  your  friends ;  they  are  friends  the  one 
to  the  other ;  but  whoso  among  you  taketh  them  for  his  friends, 
he  is  surely  one  of  them :  verily  God  directeth  not  unjust  people. 
Thou  shalt  see  those  in  whose  hearts  there  is  an  infirmity,  to 
hasten  unto  them,  saying,  We  fear  lest  some  adversity  befall  us ; 
but  it  is  easy  for  God  to  give  victory,  or  a  command  from  him, 
that  they  may  repent  of  that  which  they  concealed  in  their 
minds.  And  they  who  believe  will  say,  Are  these  the  men  who 
have  sworn  by  God,  with  a  most  firm  oath,  that  they  surely 
held  with  you?  their  works  are  become  vain,  and  they  are  of 
those  who  perish.  O  true  believers,  whoever  of  you  apos- 
tatizeth  from  his  religion,  God  will  certainly  bring  other  people 
to  supply  his  place,  whom  he  will  love,  and  who  will  love  him ; 
who  shall  be  humble  towards  the  believers,  but  severe  to  the  un- 
believers ;  they  shall  fight  for  the  religion  of  God,  and  shall  not 
fear  the  obloquy  of  the  detractor.  This  is  the  bounty  of  God,  he 
bestoweth  it  on  whom  he  pleaseth :  God  is  extensive  and  wise. 
Verily  your  protector  is  God,  and  his  apostle,  and  those  who 
believe,  who  observe  the  stated  times  of  prayer,  and  give  alms, 
and  who  bow  down  to  worship.  And  whoso  taketh  God,  and 
his  apostle,  and  the  believers  for  his  friends,  they  are  the  party 
of  God,  and  they  shall  be  victorious.  O  true  believers,  take  not 
such  of  those  to  whom  the  scriptures  were  delivered  before  you, 
or  of  the  infidels,  for  your  friends,  who  make  a  laughing-stock 
and  a  jest  of  your  religion ;  but  fear  God,  if  ye  be  true  believers ; 
nor  those  who,  when  ye  call  to  prayer,  make  a  laughing-stock 
and  a  jest  of  it ;  this  they  do  because  they  are  people  who  do  not 


THE  KORAN  283 

understand.  Say,  O  ye  who  have  received  the  scriptures,  do 
ye  reject  us  for  any  other  reason  than  because  we  believe  in 
God,  and  that  revelation  which  hath  been  sent  down  unto  us, 
and  that  which  was  formerly  sent  down,  and  for  that  the  greater 
part  of  you  are  transgressors  ?  Say,  Shall  I  denounce  unto  you 
a  worse  thing  than  this,  as  to  the  reward  which  ye  are  to  expect 
with  God?  He  whom  God  hath  cursed,  and  with  whom  he 
hath  been  angry,  having  changed  some  of  them  into  apes  and 
swine,  and  who  worship  Taghut,  they  are  in  the  worse  condi- 
tion, and  err  more  widely  from  the  straightness  of  the  path. 
When  they  came  unto  you,  they  said,  We  believe:  yet  they 
entered  into  your  company  with  infidelity,  and  went  forth  from 
you  with  the  same ;  but  God  well  knew  what  they  concealed. 
Thou  shalt  see  many  of  them  hastening  unto  iniquity  and 
malice,  and  to  eat  things  forbidden ;  and  woe  unto  them  for 
what  they  have  done.  Unless  their  doctors  and  priests  forbid 
them  uttering  wickedness,  and  eating  things  forbidden ;  woe 
unto  them  for  what  they  shall  have  committed.  The  Jews  say, 
the  hand  of  God  is  tied  up.  Their  hands  shall  be  tied  up,  and 
they  shall  be  cursed  for  that  which  they  have  said.  Nay,  his 
hands  are  both  stretched  forth ;  he  bestoweth  as  he  pleaseth : 
that  which  had  been  sent  down  unto  thee  from  thy  Lord,  shall 
increase  the  transgression  and  infidelity  of  many  of  them ;  and 
we  have  put  enmity  and  hatred  between  them,  until  the  day  of 
resurrection.  So  often  as  they  shall  kindle  a  fire  for  war,  God 
shall  extinguish  it;  and  they  shall  set  their  minds  to  act  cor- 
ruptly in  the  earth,  but  God  loveth  not  the  corrupt  doers. 
Moreover,  if  they  who  have  received  the  scriptures  believe,  and 
fear  God,  we  will  surely  expiate  their  sins  from  them,  and  we 
will  lead  them  into  gardens  of  pleasure ;  and  if  they  observe  the 
law,  and  the  gospel,  and  the  other  scriptures  which  have  been 
sent  down  unto  them  from  their  Lord,  they  shall  surely  eat  of 
good  things  both  from  above  them  and  from  under  their  feet. 
Among  them  there  are  people  who  act  uprightly ;  but  how  evil 
is  that  which  many  of  them  do  work !  O  apostle,  publish  the 
whole  of  that  which  hath  been  sent  down  unto  thee  from  thy 
Lord:  for  if  thou  do  not,  thou  dost  not  in  effect  publish  any 
part  thereof ;  and  God  will  defend  thee  against  wicked  men ;  for 
God  directeth  not  the  unbelieving  people.  Say,  O  ye  who  have 
received  the  scriptures,  ye  are  not  grounded  on  anything,  until 
ye  observe  the  law  and  the  gospel,  and  that  which  hath  been 


284  THE  KORAN 

sent  down  unto  you  from  your  Lord.  That  which  hath  been 
sent  down  unto  thee  from  thy  Lord  shall  surely  increase  the 
transgression  and  infidelity  of  many  of  them :  but  be  not  thou 
solicitous  for  the  unbelieving  people.  Verily  they  who  believe, 
and  those  who  Judaize,  and  the  Sabeans,  and  the  Christians, 
whoever  of  them  believeth  in  God  and  the  last  day,  and  doth 
that  which  is  right,  there  shall  come  no  fear  on  them,  neither 
shall  they  be  grieved.  We  formerly  accepted  the  covenant  of 
the  children  of  Israel,  and  sent  apostles  unto  them.  So  often 
as  an  apostle  came  unto  them  with  that  which  their  souls  de- 
sired not,  they  accused  some  of  them  of  imposture,  and  some  of 
them  they  killed :  and  they  imagined  that  there  should  be  no 
punishment  for  those  crimes,  and  they  became  blind  and  deaf. 
Then  was  God  turned  unto  them ;  afterwards  many  of  them 
again  became  blind  and  deaf;  but  God  saw  what  they  did. 
They  are  surely  infidels,  who  say,  Verily  God  is  Christ  the  son 
of  Mary ;  since  Christ  said,  O  children  of  Israel,  serve  God,  my 
Lord  and  your  Lord ;  whoever  shall  give  a  companion  unto 
God,  God  shall  exclude  him  from  paradise,  and  his  habitation 
shall  be  hell  fire ;  and  the  ungodly  shall  have  none  to  help  them. 
They  are  certainly  infidels,  who  say,  God  is  the  third  of  three : 
for  there  is  no  God  besides  one  God ;  and  if  they  refrain  not 
from  what  they  say,  a  painful  torment  shall  surely  be  inflicted 
on  such  of  them  as  are  unbelievers.  Will  they  not  therefore  be 
turned  unto  God,  and  ask  pardon  of  him  ?  since  God  is  gracious 
and  merciful.  Christ,  the  son  of  Mary,  is  no  more  than  an 
apostle ;  other  apostles  have  preceded  him ;  and  his  mother  was 
a  woman  of  veracity :  they  both  ate  food.  Behold,  how  we  de- 
clare unto  them  the  signs  of  God's  unity ;  and  then  behold,  how 
they  turn  aside  from  the  truth.  Say  unto  them,  Will  ye  wor- 
ship, besides  God,  that  which  can  cause  you  neither  harm  nor 
profit  ?  God  is  he  who  heareth  and  seeth.  Say,  O  ye  who  have 
received  the  scriptures,  exceed  not  the  just  bounds  in  your  re- 
ligion, by  speaking  beside  the  truth ;  neither  follow  the  desires 
of  people  who  have  heretofore  erred,  and  who  have  seduced 
many,  and  have  gone  astray  from  the  straight  path.  Those 
among  the  children  of  Israel  who  believed  not,  were  cursed  by 
the  tongue  of  David,  and  of  Jesus  the  son  of  Mary.  This  befell 
them  because  they  were  rebellious  and  transgressed :  they  for- 
bade not  one  another  the  wickedness  which  they  committed ; 
and  woe  unto  them  for  what  they  committed.  Thou  shalt  see 


THE  KORAN  285 

many  of  them  take  for  their  friends  those  who  believe  not. 
Woe  unto  them  for  what  their  souls  have  sent  before  them,  for 
that  God  is  incensed  against  them,  and  they  shall  remain  in  tor- 
ment forever.  But,  if  they  had  believed  in  God,  and  the  proph- 
et, and  that  which  hath  been  revealed  unto  him,  they  had  not 
taken  them  for  their  friends ;  but  many  of  them  are  evil-doers. 
Thou  shalt  surely  find  the  most  violent  of  all  men  in  enmity 
against  the  true  believers,  to  be  the  Jews  and  the  idolaters :  and 
thou  shalt  surely  find  those  among  them  to  be  the  most  inclin- 
able to  entertain  friendship  for  the  true  believers,  who  say,  We 
are  Christians.  This  cometh  to  pass,  because  there  are  priests 
and  monks  among  them;  and  because  they  are  not  elated 
with  pride.  And  when  they  hear  that  which  hath  been  sent 
down  to  the  apostle  read  unto  them,  thou  shalt  see  their  eyes 
overflow  with  tears,  because  of  the  truth  which  they  perceive 
therein,  saying,  O  Lord,  we  believe ;  write  us  down,  therefore, 
with  those  who  bear  witness  to  the  truth:  and  what  should 
hinder  us  from  believing  in  God,  and  the  truth  which  hath  come 
unto  us,  and  from  earnestly  desiring  that  our  Lord  would  in- 
troduce us  into  paradise  with  the  righteous  people.  Therefore 
hath  God  rewarded  them,  for  what  they  have  said,  with  gardens 
through  which  rivers  flow ;  they  shall  continue  therein  forever ; 
and  this  is  the  reward  of  the  righteous.  But  they  who  believe 
not,  and  accuse  our  signs  of  falsehood,  they  shall  be  the  com- 
panions of  hell.  O  true  believers,  forbid  not  the  good  things 
which  God  hath  allowed  you ;  but  transgress  not,  for  God  lov- 
eth  not  the  transgressors.  And  eat  of  what  God  hath  given 
you  for  food  that  which  is  lawful  and  good :  and  fear  God,  in 
whom  ye  believe.  God  will  not  punish  you  for  an  inconsider- 
ate word  in  your  oaths ;  but  he  will  punish  you  for  what  ye 
solemnly  swear  with  deliberation.  And  the  expiation  of  such 
an  oath  shall  be  the  feeding  of  ten  poor  men  with  such  moderate 
food  as  ye  feed  your  own  families  withal ;  or  to  clothe  them ;  or 
to  free  the  neck  of  a  true  believer  from  captivity :  but  he  who 
shall  not  find  wherewith  to  perform  one  of  these  three  things, 
shall  fast  three  days.  This  is  the  expiation  of  your  oaths,  when 
ye  swear  inadvertently.  Therefore  keep  your  oaths.  Thus 
God  declareth  unto  you  his  signs,  that  ye  may  give  thanks.  O 
true  believers,  surely  wine,  and  lots,  and  images,  and  divining 
arrows,  are  an  abomination  of  the  work  of  Satan ;  therefore 
avoid  them,  that  ye  may  prosper.  Satan  seeketh  to  sow  dissen- 


286  THE   KORAN 

sion  and  hatred  among  you,  by  means  of  wine  and  lots,  and  to 
divert  you  from  remembering  God,  and  from  prayer;  will  ye 
not  therefore  abstain  from  them  ?  Obey  God,  and  obey  the 
apostle,  and  take  heed  to  yourselves :  but  if  ye  turn  back,  know 
that  the  duty  of  our  apostle  is  only  to  preach  publicly.  In  those 
who  believe  and  do  good  works,  it  is  no  sin  that  they  have 
tasted  wine  or  gaming  before  they  were  forbidden  ;  if  they  fear 
God,  and  believe,  and  do  good  works,  and  shall  for  the  future 
fear  God,  and  believe,  and  shall  persevere  to  fear  him,  and  to  do 
good ;  for  God  loveth  those  who  do  good.  O  true  believers, 
God  will  surely  prove  you  in  offering  you  plenty  of  game,  which 
ye  may  take  with  your  hands  or  your  lances,  that  God  may 
know  who  feareth  him  in  secret;  but  whoever  transgresseth 
after  this,  shall  suffer  a  grievous  punishment.  O  true  believers, 
kill  no  game  while  ye  are  on  pilgrimages;  whosoever  among 
you  shall  kill  any  designedly,  shall  restore  the  like  of  what  ye 
shall  have  killed,  in  domestic  animals,  according  to  the  determi- 
nation of  two  just  persons  among  you,  to  be  brought  as  an  offer- 
ing to  the  Caabah ;  or  in  atonement  thereof  shall  feed  the  poor ; 
or  instead  thereof  shall  fast,  that  he  may  taste  the  heinousness 
of  his  deed.  God  hath  forgiven  what  is  past,  but  whoever  re- 
turneth  to  transgress,  God  will  take  vengeance  on  him ;  for  God 
is  mighty  and  able  to  avenge.  It  is  lawful  for  you  to  fish  in  the 
sea,7  and  to  eat  what  ye  shall  catch,  as  a  provision  for  you  and 
for  those  who  travel ;  but  it  is  unlawful  for  you  to  hunt  by  land, 
while  ye  are  performing  the  rites  of  pilgrimage ;  therefore  fear 
God,  before  whom  ye  shall  be  assembled  at  the  last  day.  God 
hath  appointed  the  Caabah,  the  holy  house,  an  establishment  for 
mankind ;  and  hath  ordained  the  sacred  month,  and  the  offer- 
ing, and  the  ornaments  hung  thereon.  This  hath  he  done  that  ye 
might  know  that  God  knoweth  whatsoever  is  in  heaven  and  on 
earth,  and  that  God  is  omniscient.  Know  that  God  is  severe 
in  punishing,  and  that  God  is  ready  to  forgive  and  be  merciful. 
The  duty  of  our  apostle  is  to  preach  only ;  and  God  knoweth 
that  which  ye  discover,  and  that  which  ye  conceal.  Say,  Evil 
and  Good  shall  not  be  equally  esteemed  of,  though  the  abun- 
dance of  evil  pleaseth  thee ;  therefore  fear  God,  O  ye  of  under- 
standing, that  ye  may  be  happy.  O  true  believers,  inquire  not 

7  This  is  to  be  understood  of  fish  that  Hanifites,  never  eat  this  sort  of  fish ;  but 

live  altogether   in    the   sea,    and   not   of  the   sect   of   Malec    Ebn    Ans,    and    pcr- 

those  that  live  in  the  sea  and  on  land  haps  some  others,   make  no  scruple  of 

both,   as   crabs.     The   Turks,    who   are  it. 


THE  KORAN  287 

concerning  things  which,  if  they  be  declared  unto  you,  may  give 
you  pain ;  but  if  ye  ask  concerning  them  when  the  Koran  is  sent 
down,  they  will  be  declared  unto  you :  God  pardoneth  you  as  to 
these  matters ;  for  God  is  ready  to  forgive  and  gracious.  Peo- 
ple who  have  been  before  you  formerly  inquired  concerning 
them ;  and  afterwards  disbelieved  therein.  God  hath  not  or- 
dained anything  concerning  Bahira,  nor  Saiba,  nor  Wasila,  nor 
Hami;8  but  the  unbelievers  have  invented  a  lie  against  God: 
and  the  greater  part  of  them  do  not  understand.  And  when  it 
was  said  unto  them,  Come  unto  that  which  God  hath  revealed, 
and  to  the  apostles;  they  answered,  That  religion  which  we 
found  our  fathers  to  follow  is  sufficient  for  us.  What  though 
their  fathers  knew  nothing,  and  were  not  rightly  directed  ?  O 
true  believers,  take  care  of  your  souls.  He  who  erreth  shall 
not  hurt  you,  while  ye  are  rightly  directed :  unto  God  shall  ye 
all  return,  and  he  will  tell  you  that  which  ye  have  done.  O  true 
believers,  let  witnesses  be  taken  between  you,  when  death  ap- 
proaches any  of  you,  at  the  time  of  making  the  testament ;  let 
there  be  two  witnesses,  just  men,  from  among  you;  or  two 
others  of  a  different  tribe  or  faith  from  yourselves,  if  ye  be 
journeying  in  the  earth,  and  the  accident  of  death  befall  you. 
Ye  shall  shut  them  both  up,  after  the  afternoon  prayer,  and  they 
shall  swear  by  God,  if  ye  doubt  them,  and  they  shall  say,  We  will 
not  sell  our  evidence  for  a  bribe,  although  the  person  concerned 
be  one  who  is  related  to  us,  neither  will  we  conceal  the  testi- 
mony of  God,  for  then  should  we  certainly  be  of  the  number  of 
the  wicked.  But  if  it  appear  that  both  have  been  guilty  of  ini- 
quity, two  others  shall  stand  up  in  their  place,  of  those  who  have 
convicted  them  of  falsehood,  the  two  nearest  in  blood,  and  they 
shall  swear  by  God,  saying,  Verily  our  testimony  is  more  true 
than  the  testimony  of  these  two,  neither  have  we  prevaricated ; 
for  then  should  we  become  of  the  number  of  the  unjust.  This 
will  be  easier,  that  men  may  give  testimony  according  to  the 
plain  intention  thereof,  or  fear  lest  a  different  oath  be  given, 
after  their  oath.  Therefore  fear  God,  and  hearken ;  for  God 
directeth  not  the  unjust  people.  On  a  certain  day  shall  God 
assemble  the  apostles,  and  shall  say  unto  them,  What  answer 
was  returned  you,  when  ye  preached  unto  the  people  to  whom 

•  These  were  the  names  given  by  the  or  some  other   mark,   that  they   might 

pagan  Arabs  to  certain  camels  or  sheep  be  known;  and  this  they  did  in  honor 

which  were  turned  loose  to  feed,  and  ex-  of  their  gods.     Which   superstitions  are 

empted  from  common  services,  in  some  here   declared    to   be    no    ordinances    of 

particular  cases;   having  their  ears   slit,  God,  but  the  inventions  of  foolish  men. 


288  THE  KORAN 

ye  were  sent  ?  They  shall  answer,  We  have  no  knowledge  but 
thou  art  the  knower  of  secrets.  When  God  shall  say,  O  Jesus, 
son  of  Mary,  remember  my  favor  towards  thee,  and  towards  thy 
mother;  when  I  strengthened  thee  with  the  holy  spirit,  that 
thou  shouldst  speak  unto  men  in  the  cradle,  and  when  thou 
wast  grown  up ;  and  when  I  taught  thee  the  scripture,  and  wis- 
dom, and  the  law  and  the  gospel ;  and  when  thou  didst  create  of 
clay  as  it  were  the  figure  of  a  bird,  by  my  permission,  and  didst 
breathe  thereon,  and  it  became  a  bird  by  my  permission ;  and 
thou  didst  heal  one  blind  from  his  birth  and  the  leper,  by  my 
permission ;  and  when  thou  didst  bring  forth  the  dead  from  their 
graves,  by  my  permission  ;  and  when  I  withheld  the  children  of 
Israel  from  killing  thee,  when  thou  hadst  come  unto  them  with 
evident  miracles,  and  such  of  them  as  believed  not,  said,  This  is 
nothing  but  manifest  sorcery.  And  when  I  commanded  the 
apostles  of  Jesus,  saying,  Believe  In  me  and  in  my  messenger ; 
they  answered,  We  do  believe ;  and  do  thou  bear  witness  that 
we  are  resigned  unto  thee.  Remember  when  the  apostles  said, 
O  Jesus,  son  of  Mary,  is  thy  Lord  able  to  cause  a  table  to  de- 
scend unto  us  from  heaven?9  He  answered,  hear  God,  if  ye 
be  true  believers.  They  said,  We  desire  to  eat  thereof,  and  that 
our  hearts  may  rest  at  ease,  and  that  we  may  know  that  thou 
hast  told  us  the  truth,  and  that  we  may  be  witnesses  thereof. 
Jesus,  the  son  of  Mary,  said,  O  God  our  Lord,  cause  a  table  to 
descend  unto  us  from  heaven,  that  the  day  of  its  descent  may  be- 
come a  festival  day  unto  us,  unto  the  first  of  us,  and  unto  the 
last  of  us,  and  a  sign  from  thee ;  and  do  thou  provide  food  for  us, 
for  thou  art  the  best  provider.  God  said,  Verily  I  will  cause  it 
to  descend  unto  you ;  but  whoever  among  you  shall  disbelieve 
hereafter,  I  will  surely  punish  him  with  a  punishment  where- 
with I  will  not  punish  any  other  creature.  And  when  God  shall 
say  unto  Jesus,  at  the  last  day,  O  Jesus,  son  of  Mary,  hast  thou 
said  unto  men,  Take  me  and  my  mother  for  two  gods,  beside 
God  ?  He  shall  answer,  Praise  be  unto  thee !  it  is  not  for  me 
to  say  that  which  I  ought  not ;  if  I  had  said  so,  thou  wouldst 
surely  have  known  it :  thou  knowest  what  is  in  me,  but  I  know 
not  what  is  in  thee ;  for  thou  art  the  knower  of  secrets.  I  have 

•This  miracle  is  thus  related  by  the  up,    and    having    made    the    ablution, 

commentators:  Jesus  having,  at  the  re-  prayed,    and    then    took    off    the    cloth 

quest  of  his  followers,  asked  it  of  God,  which    covered    the    table,    saying,    "  In 

a   red   table   immediately   descended,    in  the  name  of  God,  the  best  provider  of 

their    sight,    between    two    clouds,    and  food." 
was  set  before  them;  whereupon  he  rose 


THE  KORAN  289 

not  spoken  to  them  any  other  than  what  thou  didst  command 
me ;  namely,  Worship  God,  my  Lord  and  your  Lord :  and  I 
was  a  witness  of  their  actions  while  I  stayed  among  them ;  but 
since  thou  hast  taken  me  to  thyself,  thou  hast  been  the  watcher 
over  them ;  for  thou  art  witness  of  all  things.  If  thou  punish 
them,  they  are  surely  thy  servants ;  and  if  thou  forgive  them, 
thou  art  mighty  and  wise.  God  will  say,  This  day  shall  their 
veracity  be  of  advantage  unto  those  who  speak  truth ;  they  shall 
have  gardens  wherein  rivers  flow,  they  shall  remain  therein  for- 
ever :  God  hath  been  well  pleased  in  them,  and  they  have  been 
well  pleased  in  him.  This  shall  be  great  felicity.  Unto  God 
belongeth  the  kingdom  of  heaven  and  of  earth,  and  of  whatever 
therein  is ;  and  he  is  almighty. 

VOL.  V.— 19 


LIFE    OF    BUDDHA 

BY 

ASVAGHOSHA    BODHISATTVA 

[Translated  from  Sanscrit  into   Chinese  by  Dharmaraksha, 
A.D.  420;  from  Chinese  into  English  by  Samuel  Bed] 


INTRODUCTION 

BUDDHA  is  undoubtedly  the  most  potent  name  as  a  re- 
ligious teacher,  in  the  whole  of  Asia.  The  propaganda 
of  the  Buddhistic  faith  passed  from  the  valley  of  the 
Indus  to  the  valley  of  the  Ganges,  and  from  Ceylon  to  the  Him- 
alayas; thence  it  traversed  China,  and  its  conquests  seem  to 
have  been  permanent.  The  religion  of  Buddha  is  so  far  differ- 
ent from  that  of  Confucius,  and  so  far  resembles  Christianity, 
that  it  combines  mysticism  with  asceticism — a  practical  rule  of 
personal  conduct  with  a  consistent  transcendentalism.  It  has, 
moreover,  the  great  advantage  of  possessing  a  highly  fascinat- 
ing and  romantic  gospel,  or  biography,  of  its  founder.  Gautama, 
as  the  hero  of  Arnold's  "  Light  of  Asia,"  is  very  well  known  to 
English  readers,  and,  although  Sir  Edwin  Arnold  is  not  by 
any  means  a  poet  of  the  first  order,  he  has  done  a  great  deal 
to  familiarize  the  Anglo-Saxon  mind  with  Oriental  life  and 
thought.  A  far  more  faithful  life  of  Buddha  is  that  written  some 
time  in  the  first  century  of  our  era  by  the  twelfth  Buddhist  pa- 
triarch Asvaghosha.  This  learned  ecclesiastic  appears  to  have 
travelled  about  through  different  districts  of  India,  patiently 
collecting  the  stories  and  traditions  which  related  to  the  life  of 
his  master.  These  he  wove  into  a  Sanscrit  poem,  which  three 
hundred  years  later  was  translated  into  Chinese,  from  which 
version  our  present  translation  is  made.  There  can  be  no  doubt 
that  the  author  of  the  Sanscrit  poem  was  a  famous  preacher  and 
musician.  Originally  living  in  central  India,  he  seems  to  have 
wandered  far  and  wide  exercising  his  office,  and  reciting  or  sing- 
ing his  poem — a  sacred  epic,  more  thrilling  to  the  ears  of  India 
than  the  wrath  of  Achilles,  or  the  voyages  of  Ulysses.  We  are 
told  that  Asvaghosha  took  a  choir  of  musicians  with  him,  and 
many  were  converted  to  Buddhism  through  the  combined  per- 
suasiveness of  poetry  and  preaching.  The  present  life  of 
Buddha,  although  it  labors  under  the  disadvantage  of  transfu- 

293 


294  LIFE  OF  BUDDHA 

sion  from  Sanscrit  into  Chinese,  and  from  Chinese  into  English, 
is  by  no  means  destitute  of  poetic  color  and  aroma.  When,  for 
instance,  we  read  of  the  grief-stricken  Yasodhara  that  "  her 
breath  failed  her,  and  sinking  thus  she  fell  upon  the  dusty 
ground,"  we  come  upon  a  stately  pathos,  worthy  of  Homer  or 
Lucretius.  And  what  can  be  more  beautiful  than  the  account 
of  Buddha's  conversion  and  sudden  conviction,  that  all  earthly 
things  were  vanity.  The  verses  once  heard  linger  in  the  mem- 
ory so  as  almost  to  ring  in  the  ears:  "  Thus  did  he  complete  the 
end  of  self,  as  fire  goes  out  for  want  of  grass.  Thus  he  had 
done  what  he  would  have  men  do:  he  first  had  found  the  way 
of  perfect  knowledge.  He  finished  thus  the  first  great  lesson; 
entering  the  great  Rishi's  house,  the  darkness  disappeared,  light 
burst  upon  him ;  perfectly  silent  and  at  rest,  he  reached  the  last 
exhaustless  source  of  truth ;  lustrous  with  all  wisdom  the  great 
Rishi  sat,  perfect  in  gifts,  whilst  one  convulsive  throe  shook  the 
wide  earth." 

E.  W. 


LIFE   OF    BUDDHA 


CHAPTER  I 
The  Birth 

THERE  was  a  descendant  of  the  Ikshvaku  family,  an  in- 
vincible Sakya  monarch,  pure  in  mind  and  of  unspotted 
virtue,  called  therefore  Pure-rice,  or  Suddhodana.  Joy- 
ously reverenced  by  all  men,  as  the  new  moon  is  welcomed  by 
the  world,  the  king  indeed  was  like  the  heaven-ruler  Sakra,  his 
queen  like  the  divine  Saki.  Strong  and  calm  of  purpose  as  the 
earth,  pure  in  mind  as  the  water-lily,  her  name,  figuratively  as- 
sumed, Maya,  she  was  in  truth  incapable  of  class-comparison. 
On  her  in  likeness  as  the  heavenly  queen  descended  the  spirit 
and  entered  her  womb.  A  mother,  but  free  from  grief  or  pain, 
she  was  without  any  false  or  illusory  mind.  Disliking  the  clam- 
orous ways  of  the  world,  she  remembered  the  excellent  garden 
of  Lumbini,  a  pleasant  spot,  a  quiet  forest  retreat,  with  its 
trickling  fountains,  and  blooming  flowers  and  fruits.  Quiet 
and  peaceful,  delighting  in  meditation,  respectfully  she  asked 
the  king  for  liberty  to  roam  therein ;  the  king,  understanding  her 
earnest  desire,  was  seized  with  a  seldom-felt  anxiety  to  grant 
her  request.  He  commanded  his  kinsfolk,  within  and  without 
the  palace,  to  repair  with  her  to  that  garden  shade ;  and  now 
the  queen  Maya  knew  that  her  time  for  child-bearing  was  come. 
She  rested  calmly  on  a  beautiful  couch,  surrounded  by  a  hun- 
dred thousand  female  attendants ;  it  was  the  eighth  day  of  the 
fourth  moon,  a  season  of  serene  and  agreeable  character. 

Whilst  she  thus  religiously  observed  the  rules  of  a  pure  dis- 
cipline, Bodhisattva  was  born  from  her  right  side,  come  to  de- 
liver the  world,  constrained  by  great  pity,  without  causing  his 
mother  pain  or  anguish.  As  king  Yu-liu  was  born  from  the 
thigh,  as  King  Pi-t'au  was  born  from  the  hand,  as  King  Man-to 

295 


296  LIFE  OF  BUDDHA 

was  born  from  the  top  of  the  head,  as  King  Kia-k'ha  was  born 
from  the  arm-pit,  so  also  was  Bodhisattva  on  the  day  of  his 
birth  produced  from  the  right  side;  gradually  emerging  from 
the  womb,  he  shed  in  every  direction  the  rays  of  his  glory.  As 
one  born  from  recumbent  space,  and  not  through  the  gates  of 
life,  through  countless  kalpas,  practising  virtue,  self-conscious 
he  came  forth  to  life,  without  confusion.  Calm  and  collected, 
not  falling  headlong  was  he  born,  gloriously  manifested,  per- 
fectly adorned,  sparkling  with  light  he  came  from  the  womb,  as 
when  the  sun  first  rises  from  the  East. 

Men  indeed  regarded  his  exceeding  great  glory,  yet  their 
sight  remained  uninjured :  he  allowed  them  to  gaze,  the  bright- 
ness of  his  person  concealed  for  the  time,  as  when  we  look  upon 
the  moon  in  the  heavens.  His  body,  nevertheless,  was  ef- 
fulgent with  light,  and  like  the  sun  which  eclipses  the  shining 
of  the  lamp,  so  the  true  gold-like  beauty  of  Bodhisattva  shone 
forth,  and  was  diffused  everywhere.  Upright  and  firm  and  un- 
confused  in  mind,  he  deliberately  took  seven  steps,  the  soles  of 
his  feet  resting  evenly  upon  the  ground  as  he  went,  his  foot- 
marks remained  bright  as  seven  stars. 

Moving  like  the  lion,  king  of  beasts,  and  looking  earnestly 
towards  the  four  quarters,  penetrating  to  the  centre  the  prin- 
ciples of  truth,  he  spake  thus  with  the  fullest  assurance:  This 
birth  is  in  the  condition  of  a  Buddha;  after  this  I  have  done 
with  renewed  birth ;  now  only  am  I  born  this  once,  for  the  pur- 
pose of  saving  all  the  world. 

And  now  from  the  midst  of  heaven  there  descended  two 
streams  of  pure  water,  one  warm,  the  other  cold,  and  baptized 
his  head,  causing  refreshment  to  his  body.  And  now  he  is 
placed  in  the  precious  palace  hall,  a  jewelled  couch  for  him  to 
sleep  upon,  and  the  heavenly  kings  with  their  golden  flowery 
hands  hold  fast  the  four  feet  of  the  bed.  Meanwhile  the  Devas 
in  space,  seizing  their  jewelled  canopies,  attending,  raise  in  re- 
sponsive harmony  their  heavenly  songs,  to  encourage  him  to 
accomplish  his  perfect  purpose. 

Then  the  Naga-ragas  filled  with  joy,  earnestly  desiring  to 
show  their  reverence  for  the  most  excellent  law,  as  they  had  paid 
honor  to  the  former  Buddhas,  now  went  to  meet  Bodhisattva; 
they  scattered  before  him  Mandara  flowers,  rejoicing  with  heart- 
felt joy  to  pay  such  religious  homage;  and  so,  again,  Tathagata 
having  appeared  in  the  world,  the  Suddha  angels  rejoiced  with 


LIFE  OF  BUDDHA  297 

gladness;  with  no  selfish  or  partial  joy,  but  for  the  sake  of  re- 
ligion they  rejoiced,  because  creation,  engulfed  in  the  ocean  of 
pain,  was  now  to  obtain  perfect  release. 

Then  the  precious  Mountain-raga,  Sumeru,  firmly  holding 
this  great  earth  when  Bodhisattva  appeared  in  the  world,  was 
swayed  by  the  wind  of  his  perfected  merit.  On  every  hand  the 
world  was  greatly  shaken,  as  the  wind  drives  the  tossing  boat ; 
so  also  the  minutest  atoms  of  sandal  perfume,  and  the  hidden 
sweetness  of  precious  lilies  floated  on  the  air,  and  rose  through 
space,  and  then  commingling,  came  back  to  earth ;  so  again  the 
garments  of  Devas  descending  from  heaven  touching  the  body, 
caused  delightful  thrills  of  joy ;  the  sun  and  moon  with  constant 
course  redoubled  the  brilliancy  of  their  light,  whilst  in  the  world 
the  fire's  gleam  of  itself  prevailed  without  the  use  of  fuel.  Pure 
water,  cool  and  refreshing  from  the  springs,  flowed  here  and 
there,  self-caused ;  in  the  palace  all  the  waiting  women  were  filled 
with  joy  at  such  an  unprecedented  event.  Proceeding  all  in 
company,  they  drink  and  bathe  themselves;  in  all  arose  calm 
and  delightful  thoughts ;  countless  inferior  Devas,  delighting  in 
religion,  like  clouds  assembled. 

In  the  garden  of  Lumbini,  filling  the  spaces  between  the  trees, 
rare  and  special  flowers,  in  great  abundance,  bloomed  out  of 
season.  All  cruel  and  malevolent  kinds  of  beings,  together  con- 
ceived a  loving  heart;  all  diseases  and  afflictions  among  men 
without  a  cure  applied,  of  themselves  were  healed.  The  various 
cries  and  confused  sounds  of  beasts  were  hushed  and  silence 
reigned;  the  stagnant  water  of  the  river-courses  flowed  apace, 
whilst  the  polluted  streams  became  clear  and  pure.  No  clouds 
gathered  throughout  the  heavens,  whilst  angelic  music,  self" 
caused,  was  heard  around ;  the  whole  world  of  sentient  creatures 
enjoyed  peace  and  universal  tranquillity. 

Just  as  when  a  country  visited  by  desolation,  suddenly  ob- 
tains an  enlightened  ruler,  so  when  Bodhisattva  was  born,  he 
came  to  remove  the  sorrows  of  all  living  things. 

Mara,1  the  heavenly  monarch,  alone  was  grieved  and  rejoiced 
not.  The  Royal  Father  (Suddhodana),  beholding  his  son, 
strange  and  miraculous,  as  to  his  birth,  though  self-possessed 
and  assured  in  his  soul,  was  yet  moved  with  astonishment  and 

1  Mara,  the  king  of  the  world  of  de-  enemy  of   Buddha,   and  endeavored  in 

sire.    According  to  the  Buddhist  theog-  every   way   to   defeat   him.     He   is   also 

ony  he  is  the  god  of  sensual  love.     He  described  as  the  king  of  death, 
holds  the  world   in   sin.     He   was  the 


298  LIFE  OF  BUDDHA 

his  countenance  changed,  whilst  he  alternately  weighed  with 
himself  the  meaning  of  such  an  event,  now  rejoiced  and  now 
distressed. 

The  queen-mother  beholding  her  child,  born  thus  contrary  to 
laws  of  nature,  her  timorous  woman's  heart  was  doubtful;  her 
mind,  through  fear,  swayed  between  extremes:  Not  distinguish- 
ing the  happy  from  the  sad  portents,  again  and  again  she  gave 
way  to  grief;  and  now  the  aged  women  of  the  world,  in  a  con- 
fused way  supplicating  heavenly  guidance,  implored  the  gods 
to  whom  their  rites  were  paid,  to  bless  the  child ;  to  cause  peace 
to  rest  upon  the  royal  child.  Now  there  was  at  this  time  in  the 
grove,  a  certain  soothsayer,  a  Brahman,  of  dignified  mien  and 
wide-spread  renown,  famed  for  his  skill  and  scholarship;  be- 
holding the  signs,  his  heart  rejoiced,  and  he  exulted  at  the 
miraculous  event.  Knowing  the  king's  mind  to  be  somewhat 
perplexed,  he  addressed  him  with  truth  and  earnestness:  "  Men 
born  in  the  world,  chiefly  desire  to  have  a  son  the  most  re- 
nowned; but  now  the  king,  like  the  moon  when  full,  should 
feel  in  himself  a  perfect  joy,  having  begotten  an  unequalled  son, 
(for  by  this  the  king)  will  become  illustrious  among  his  lace;  let 
then  his  heart  be  joyful  and  glad,  banish  all  anxiety  and  doubt, 
the  spiritual  omens  that  are  everywhere  manifested  indicate 
for  your  house  and  dominion  a  course  of  continued  prosperity. 
The  most  excellently  endowed  child  now  born  will  bring  de- 
liverance to  the  entire  world :  none  but  a  heavenly  teacher  has 
a  body  such  as  this,  golden-colored,  gloriously  resplendent. 
One  endowed  with  such  transcendent  marks  must  reach  the 
state  of  Samyak-Sambodhi,  or,  if  he  be  induced  to  engage  in 
worldly  delights,  then  he  must  become  a  universal  monarch; 
everywhere  recognized  as  the  ruler  of  the  great  earth,  mighty 
in  his  righteous  government,  as  a  monarch  ruling  the  four  em- 
pires, uniting  under  his  sway  all  other  rulers;  as  among  all  lesser 
lights,  the  sun's  brightness  is  by  far  the  most  excellent.  But  if 
he  seek  a  dwelling  among  the  mountain  forests,  with  single 
heart  searching  for  deliverance,  having  arrived  at  the  perfection 
of  true  wisdom,  he  will  become  illustrious  throughout  the  world; 
for  as  Mount  Sumeru  is  monarch  among  all  mountains,  or,  as 
gold  is  chief  among  all  precious  things;  or,  as  the  ocean  is 
supreme  among  all  streams ;  or,  as  the  moon  is  first  among  the 
stars;  or,  as  the  sun  is  brightest  of  all  luminaries,  so  Tathagata, 
born  in  the  world,  is  the  most  eminent  of  men;  his  eyes  clear 


LIFE  OF  BUDDHA  299 

and  expanding,  the  lashes  both  above  and  below  moving  with 
the  lid,  the  iris  of  the  eye  of  a  clear  blue  color,  in  shape  like  the 
moon  when  half  full,  such  characteristics  as  these,  without  con- 
tradiction, foreshadow  the  most  excellent  condition  of  perfect 
wisdom." 

At  this  time  the  king  addressed  the  twice-born,2  "  If  it  be  as 
you  say,  with  respect  to  these  miraculous  signs,  that  they  indi- 
cate such  consequences,  then  no  such  case  has  happened  with 
former  kings,  nor  down  to  our  time  has  such  a  thing  occurred." 
The  Brahman  addressed  the  king  thus,  "Say  not  so;  for  it  is 
not  right;  for  with  regard  to  renown  and  wisdom,  personal 
celebrity,  and  worldly  substance,  these  four  things  indeed  are 
not  to  be  considered  according  to  precedent  or  subsequence; 
but  whatever  is  produced  according  to  nature,  such  things  are 
liable  to  the  law  of  cause  and  effect:  but  now  whilst  I  recount 
some  parallels  let  the  king  attentively  listen : — Bhrigu,  Angira, 
these  two  of  Rishi  family,  having  passed  many  years  apart  from 
men,  each  begat  an  excellently  endowed  son;  Brihaspati  with 
Sukra,  skilful  in  making  royal  treatises,  not  derived  from  former 
families  (or  tribes);  Sarasvata,  the  Rishi,  whose  works  have 
long  disappeared,  begat  a  son,  Po-lo-sa,  who  compiled  illus- 
trious Sutras  and  Shastras ;  that  which  now  we  know  and  see,  is 
not  therefore  dependent  on  previous  connection;  Vyasa,  the 
Rishi,  the  author  of  numerous  treatises,  after  his  death  had 
among  his  descendants  Poh-mi  (Valmiki),  who  extensively  col- 
lected Gatha  sections;  Atri,  the  Rishi,  not  understanding  the 
sectional  treatise  on  medicine,  afterwards  begat  Atreya,  who 
was  able  to  control  diseases;  the  twice-born  Rishi  Kusi  (Ku- 
sika),  not  occupied  with  heretical  treatises,  afterwards  begat 
Kia-ti-na-raga,  who  thoroughly  understood  heretical  systems; 
the  sugar-cane  monarch,  who  began  his  line,  could  not  restrain 
the  tide  of  the  sea,  but  Sagara-raga,  his  descendant,  who  begat 
a  thousand  royal  sons,  he  could  control  the  tide  of  the  great 
sea  so  that  it  should  come  no  further.  Ganaka,  the  Rishi,  with- 
out a  teacher  acquired  power  of  abstraction.  All  these,  who 
obtained  such  renown,  acquired  powers  of  themselves;  those 
distinguished  before,  were  afterwards  forgotten;  those  before 
forgotten,  became  afterwards  distinguished;  kings  like  these 
and  god-like  Rishis  have  no  need  of  family  inheritance,  and 
therefore  the  world  need  not  regard  those  going  before  or  fol- 

•That  is,  the  Brahman  wearing  the  twice-born  thread. 


3oo 


LIFE  OF  BUDDHA 


lowing.  So,  mighty  king!  is  it  with  you:  you  should  ex- 
perience true  joy  of  heart,  and  because  of  this  joy  should  ban- 
ish forever  doubt  or  anxiety."  The  king,  hearing  the  words 
of  the  seer,  was  glad,  and  offered  him  increased  gifts. 

"  Now  have  I  begotten  a  valiant  son,"  he  said,  "  who  will 
establish  a  wheel  authority,  whilst  I,  when  old  and  gray-headed, 
will  go  forth  to  lead  a  hermit's  life,  so  that  my  holy,  king-like 
son  may  not  give  up  the  world  and  wander  through  mountain 
forests." 

And  now  near  the  spot  within  the  garden,  there  was  a  Rishi, 
leading  the  life  of  an  ascetic;  his  name  was  Asita,  wonderfully 
skilful  in  the  interpretation  of  signs;  he  approached  the  gate 
of  the  palace ;  the  king  beholding  him  exclaimed,  "  This  is  none 
other  but  Brahmadeva,  himself  enduring  penance  from  love  of 
true  religion,  these  two  characteristics  so  plainly  visible  as  marks 
of  his  austerities."  Then  the  king  was  much  rejoiced ;  and  forth- 
with he  invited  him  within  the  palace,  and  with  reverence  set 
before  him  entertainment,  whilst  he,  entering  the  inner  palace, 
rejoiced  only  in  prospect  of  seeing  the  royal  child. 

Although  surrounded  by  the  crowd  of  court  ladies,  yet  still 
he  was  as  if  in  desert  solitude ;  and  now  they  place  a  preaching 
throne  and  pay  him  increased  honor  and  religious  reverence,  as 
Antideva  raga  reverenced  the  priest  Vasishtha.  Then  the  king, 
addressing  the  Rishi,  said :  "  Most  fortunate  am  I,  great  Rishi ! 
that  you  have  condescended  to  come  here  to  receive  from  me 
becoming  gifts  and  reverence;  I  pray  you  therefore  enter  on 
your  exhortation." 

Thus  requested  and  invited,  the  Rishi  felt  unutterable  joy,  and 
said,  "  All  hail,  ever  victorious  monarch !  possessed  of  all  noble, 
virtuous  qualities,  loving  to  meet  the  desires  of  those  who  seek, 
nobly  generous  in  honoring  the  true  law,  conspicuous  as  a  race 
for  wisdom  and  humanity,  with  humble  mind  you  pay  me  hom- 
age, as  you  are  bound.  Because  of  your  righteous  deeds  in  for- 
mer lives,  now  are  manifested  these  excellent  fruits;  listen  to 
me,  then,  whilst  I  declare  the  reason  of  the  present  meeting. 
As  I  was  coming  on  the  sun's  way,  I  heard  the  Devas  in  space 
declare  that  the  king  had  born  to  him  a  royal  son,  who  would 
arrive  at  perfect  intelligence;  moreover  I  beheld  such  other  por- 
tents, as  have  constrained  me  now  to  seek  your  presence;  desir- 
ing to  see  the  Sakya  monarch  who  will  erect  the  standard  of 
the  true  law." 


LIFE  OF  BUDDHA 


301 


The  king,  hearing  the  Rishi's  words,  was  fully  assured;  escap- 
ing from  the  net  of  doubt,  he  ordered  an  attendant  to  bring  the 
prince,  to  exhibit  him  to  the  Rishi.  The  Rishi,  beholding  the 
prince,  the  thousand-rayed  wheel  on  the  soles  of  his  feet,  the 
web-like  filament  between  his  fingers,  between  his  eyebrows  the 
white  wool-like  prominence,  his  complexion  bright  and  lus- 
trous ;  seeing  these  wonderful  birth-portents,  the  seer  wept  and 
sighed  deeply. 

The  king  beholding  the  tears  of  the  Rishi,  thinking  of  his 
son,  his  soul  was  overcome,  and  his  breath  fast  held  his  swelling 
heart.  Thus  alarmed  and  ill  at  ease,  unconsciously  he  arose 
from  his  seat,  and  bowing  his  head  at  the  Rishi's  feet,  he  ad- 
dressed him  in  these  words :  "  This  son  of  mine,  born  thus  won- 
derfully, beautiful  in  face,  and  surpassingly  graceful,  little  differ- 
ent from  the  gods  in  form,  giving  promise  of  superiority  in  the 
world,  ah!  why  has  he  caused  thee  grief  and  pain?  Forbid  it, 
that  my  son  should  die !  or  should  be  short-lived ! — the  thought 
creates  in  me  grief  and  anxiety ;  that  one  athirst,  within  reach  of 
the  eternal  draught,3  should  after  all  reject  and  lose  it!  sad  in- 
deed! Forbid  it,  he  should  lose  his  wealth  and  treasure!  dead 
to  his  house !  lost  to  his  country !  for  he  who  has  a  prosperous  son 
in  life,  gives  pledge  that  his  country's  weal  is  well  secured ;  and 
then,  coming  to  die,  my  heart  will  rest  content,  rejoicing  in  the 
thought  of  offspring  surviving  me ;  even  as  a  man  possessed  of 
two  eyes,  one  of  which  keeps  watch,  while  the  other  sleeps ;  not 
like  the  frost-flower  of  autumn,  which,  though  it  seems  to 
bloom,  is  not  a  reality.  A  man  who,  midst  his  tribe  and  kindred, 
deeply  loves  a  spotless  son,  at  every  proper  time  in  recollection 
of  it  has  joy ;  O !  that  you  would  cause  me  to  revive !  " 

The  Rishi,  knowing  the  king-sire  to  be  thus  greatly  afflicted 
at  heart,  immediately  addressed  the  Maharaga :  "  Let  not  the 
king  be  for  a  moment  anxious!  the  words  I  have  spoken  to  the 
king,  let  him  ponder  these,  and  not  permit  himself  to  doubt;  the 
portents  now  are  as  they  were  before,  cherish  then  no  other 
thoughts!  But  recollecting  I  myself  am  old,  on  that  account  I 
could  not  hold  my  tears;  for  now  my  end  is  coming  on.  But 
this  son  of  thine  will  rule  the  world,  born  for  the  sake  of  all 
that  lives!  this  is  indeed  one  difficult  to  meet  with;  he  shall  give 
up  his  royal  estate,  escape  from  the  domain  of  the  five  desires, 

•  The  "  eternal  draught  "  or  "  sweet  It  corresponds  with  the  Pili  amatam, 
dew  "  of  Ambrosia.  This  expression  is  which  Childers  explains  as  the  "  drink 
constantly  used  in  Buddhist  writings.  of  the  gods." 


3oa  LIFE  OF  BUDDHA 

with  resolution  and  with  diligence  practise  austerities,  and  then 
awakening,  grasp  the  truth.  Then  constantly,  for  the  world's 
sake  (all  living  things),  destroying  the  impediments  of  ignorance 
and  darkness,  he  shall  give  to  all  enduring  light,  the  brightness 
of  the  sun  of  perfect  wisdom.  All  flesh  submerged  in  the  sea 
of  sorrow;  all  diseases  collected  as  the  bubbling  froth;  decay 
and  age  like  the  wild  billows;  death  like  the  engulfing  ocean; 
embarking  lightly  in  the  boat  of  wisdom  he  will  save  the  world 
from  all  these  perils,  by  wisdom  stemming  back  the  flood.  His 
pure  teaching  like  to  the  neighboring  shore,  the  power  of  medi- 
tation, like  a  cool  lake,  will  be  enough  for  all  the  unexpected 
birds;  thus  deep  and  full  and  wide  is  the  great  river  of  the  true 
law;  all  creatures  parched  by  the  drought  of  lust  may  freely 
drink  thereof,  without  stint;  those  enchained  in  the  domain  of 
the  five  desires,  those  driven  along  by  many  sorrows,  and  de- 
ceived amid  the  wilderness  of  birth  and  death,  in  ignorance  of 
the  way  of  escape,  for  these  Bodhisattva  has  been  born  in  the 
world,  to  open  out  a  way  of  salvation.  The  fire  of  lust  and 
covetousness,  burning  with  the  fuel  of  the  objects  of  sense,  he 
has  caused  the  cloud  of  his  mercy  to  rise,  so  that  the  rain  of 
the  law  may  extinguish  them.  The  heavy  gates  of  gloomy  un- 
belief, fast  kept  by  covetousness  and  lust,  within  which  are  con- 
fined all  living  things,  he  opens  and  gives  free  deliverance. 
With  the  tweezers  of  his  diamond  wisdom  he  plucks  out  the 
opposing  principles  of  lustful  desire.  In  the  self-twined  meshes 
of  folly  and  ignorance  all  flesh  poor  and  in  misery,  helplessly 
lying,  the  king  of  the  law  has  come  forth,  to  rescue  these  from 
bondage.  Let  not  the  king  in  respect  of  this  his  son  encourage  in 
himself  one  thought  of  doubt  or  pain;  but  rather  let  him  grieve 
on  account  of  the  world,  led  captive  by  desire,  opposed  to  truth ; 
but  I,  indeed,  amid  the  ruins  of  old  age  and  death,  am  far  re- 
moved from  the  meritorious  condition  of  the  holy  one,  pos- 
sessed indeed  of  powers  of  abstraction,  yet  not  within  reach  of 
the  gain  he  will  give,  to  be  derived  from  his  teaching  as  the 
Bodhisattva;  not  permitted  to  hear  his  righteous  law,  my  body 
worn  out,  after  death,  alas!  destined  to  be  born  as  a  Deva  *  still 
liable  to  the  three  calamities,  old  age,  decay,  and  death,  there- 
fore I  weep." 

The  king  and  all  his  household  attendants,  hearing  the  words 

4  The  condition  of  the  highest  Deva,        calamities  incident  on  such  a  renewal  of 
according   to    Buddhism,   does    not    ex-         life, 
empt  him  from  re-birth;  subject  to  the 


LIFE  OF  BUDDHA  303 

of  the  Rishi,  knowing  the  cause  of  his  regretful  sorrow,  ban- 
ished from  their  minds  all  further  anxiety:  "And  now,"  the 
king  said,  "  to  have  begotten  this  excellent  son,  gives  me  rest 
at  heart;  but  that  he  should  leave  his  kingdom  and  home,  and 
practise  the  life  of  an  ascetic,  not  anxious  to  ensure  the  stability 
of  the  kingdom,  the  thought  of  this  still  brings  with  it  pain." 

At  this  time  the  Rishi,  turning  to  the  king  with  true  words, 
said,  "  It  must  be  even  as  the  king  anticipates,  he  will  surely  ar- 
rive at  perfect  enlightenment."  Thus  having  appeased  every 
anxious  heart  among  the  king's  household,  the  Rishi  by  his 
own  inherent  spiritual  power  ascended  into  space  and  disap- 
peared. 

At  this  time  Suddhodana  raga,  seeing  the  excellent  marks 
(predictive  signs)  of  his  son,  and,  moreover,  hearing  the  words 
of  Asita,  certifying  that  which  would  surely  happen,  was  greatly 
affected  with  reverence  to  the  child :  he  redoubled  measures  for 
its  protection,  and  was  filled  with  constant  thought;  moreover, 
he  issued  decrees  through  the  empire,  to  liberate  all  captives  in 
prison,  according  to  the  custom  when  a  royal  son  was  born, 
giving  the  usual  largess,  in  agreement  with  the  directions  of  the 
Sacred  Books,  and  extending  his  gifts  to  all ;  or,  all  these  things 
he  did  completely.  When  the  child  was  ten  days  old,  his  father's 
mind  being  now  quite  tranquil,  he  announced  a  sacrifice  to  all 
the  gods,  and  prepared  to  give  liberal  offerings  to  all  the  relig- 
ious bodies ;  Sramanas  and  Brahmanas  invoked  by  their  prayers 
a  blessing  from  the  gods,  whilst  he  bestowed  gifts  on  the  royal 
kinspeople  and  the  ministers  and  the  poor  within  the  country; 
the  women  who  dwelt  in  the  city  or  the  villages,  all  those  who 
needed  cattle  or  horses  or  elephants  or  money,  each,  according 
to  his  necessities,  was  liberally  supplied.  Then,  selecting  by  div- 
ination a  lucky  time,  they  took  the  child  back  to  his  own  palace, 
with  a  double-feeding  white-pure-tooth,  carried  in  a  richly- 
adorned  chariot  (cradle),  with  ornaments  of  every  kind  and 
color  round  his  neck ;  shining  with  beauty,  exceedingly  resplen- 
dent with  unguents.  The  queen  embracing  him  in  her  arms, 
going  around,  worshipped  the  heavenly  spirits.  Afterwards  she 
remounted  her  precious  chariot,  surrounded  by  her  waiting 
women;  the  king,  with  his  ministers  and  people,  and  all  the 
crowd  of  attendants,  leading  the  way  and  following,  even  as  the 
ruler  of  heaven,  Sakra,  is  surrounded  by  crowds  of  Devas;  as 
Mahesvara,  when  suddenly  his  six-faced  child  was  born;  ar- 


3o4  LIFE  OF  BUDDHA 

ranging  every  kind  of  present,  gave  gifts,  and  asked  for  bless- 
ings; so  now  the  king,  when  his  royal  son  was  born,  made  all 
his  arrangements  in  like  manner.  So  Vaisravana,  the  heavenly 
king,  when  Nalakuvara  was  born,  surrounded  by  a  concourse 
of  Devas,  was  filled  with  joy  and  much  gladness;  so  the  king, 
now  the  royal  prince  was  born,  in  the  kingdom  of  Kapila,  his 
people  and  all  his  subjects  were  likewise  filled  with  joy. 


Living  in  the  Palace 

And  now  in  the  household  of  Suddhodana  raga,  because  of 
the  birth  of  the  royal  prince,  his  clansmen  and  younger  brethren, 
with  his  ministers,  were  all  generously  disposed,  whilst  ele- 
phants, horses  and  chariots,  and  the  wealth  of  the  country,  and 
precious  vessels,  daily  increased  and  abounded,  being  produced 
wherever  requisite ;  so,  too,  counjless  hidden  treasures  came  of 
themselves  from  the  earth.  From  the  midst  of  the  pure  snowy 
mountains,  a  wild  herd  of  white  elephants,  without  noise,  of 
themselves,  came;  not  curbed  by  any,  self-subdued,  every  kind 
of  colored  horse,  in  shape  and  quality  surpassingly  excellent, 
with  sparkling  jewelled  manes  and  flowing  tails,  came  prancing 
round,  as  if  with  wings;  these  too,  born  in  the  desert,  came  at 
the  right  time,  of  themselves.  A  herd  of  pure-colored,  well- 
proportioned  cows,  fat  and  fleshy,  and  remarkable  for  beauty, 
giving  fragrant  and  pure  milk  with  equal  flow,  came  together 
in  great  number  at  this  propitious  time.  Enmity  and  envy  gave 
way  to  peace ;  content  and  rest  prevailed  on  every  side ;  whilst 
there  was  closer  union  amongst  the  true  of  heart,  discord  and 
variance  were  entirely  appeased ;  the  gentle  air  distilled  a  season- 
able rain,  no  crash  of  storm  or  tempest  was  heard,  the  springing 
seeds,  not  waiting  for  their  time,  grew  up  apace  and  yielded 
abundant  increase;  the  five  cereals  grew  ripe  with  scented  grain, 
soft  and  glutinous,  easy  of  digestion;  all  creatures  big  with 
young,  possessed  their  bodies  in  ease  and  their  frames  well 
gathered.  All  men,  even  those  who  had  not  received  the  seeds  of 
instruction  derived  from  the  four  holy  ones  ;5  all  these,  through- 
out the  world,  born  under  the  control  of  selfish  appetite,  without 
any  thought  for  others'  goods,  had  no  proud,  envious  longings; 

•This  seems  to  mean  that  those  who        even  these  were  placable  and  well-dis- 
had  not  received  benefit  from  the  teach-        posed, 
ing  of  the  four  previous  Buddhas,  that 


LIFE  OF  BUDDHA  305 

no  angry,  hateful  thoughts.  All  the  temples  of  the  gods  and 
sacred  shrines,  the  gardens,  wells,  and  fountains,  all  these  like 
things  in  heaven,  produced  of  themselves,  at  the  proper  time, 
their  several  adornments.  There  was  no  famishing  hunger,  the 
soldiers'  weapons  were  at  rest,  all  diseases  disappeared ;  through- 
out the  kingdom  all  the  people  were  bound  close  in  family  love 
and  friendship;  piously  affectioned  they  indulged  in  mutual 
pleasures,  there  were  no  impure  or  polluting  desires ;  they  sought 
their  daily  gain  righteously,  no  covetous  money-loving  spirit 
prevailed,  but  with  religious  purpose  they  gave  liberally;  there 
was  no  thought  of  any  reward  or  return,  but  all  practised  the 
four  rules  of  purity;  and  every  hateful  thought  was  suppressed 
and  destroyed.  Even  as  in  days  gone  by,  Manu  raga  begat  a 
child  called  "  Brilliancy  of  the  Sun,"  on  which  there  prevailed 
through  the  country  great  prosperity,  and  all  wickedness  came 
to  an  end;  so  now  the  king  having  begotten  a  royal  prince,  these 
marks  of  prosperity  were  seen ;  and  because  of  such  a  concourse 
of  propitious  signs,  the  child  was  named  Siddhartha.6  And  now 
his  royal  mother,  the  queen  Maya,  beholding  her  son  born  un- 
der such  circumstances,  beautiful  as  a  child  of  heaven,  adorned 
with  every  excellent  distinction,  from  excessive  joy  which  could 
not  be  controlled  died,  and  was  born  in  heaven.  Then  Praga- 
pati  Gautami,  beholding  the  prince,  like  an  angel,  with  beauty 
seldom  seen  on  earth,  seeing  him  thus  born  and  now  his  mother 
dead,  loved  and  nourished  him  as  her  own  child;  and  the  child 
regarded  her  as  his  mother. 

So  as  the  light  of  the  sun  or  the  moon,  little  by  little  increases, 
the  royal  child  also  increased  each  day  in  every  mental  excel- 
lency and  beauty  of  person;  his  body  exhaled  the  perfume  of 
priceless  sandal-wood,  decorated  with  the  famed  Gambunada 
gold  gems;  divine  medicines  there  were  to  preserve  him  in 
health,  glittering  necklaces  upon  his  person;  the  members  of 
tributary  states,  hearing  that  the  king  had  an  heir  born  to  him, 
sent  their  presents  and  gifts  of  various  kinds :  oxen,  sheep,  deer, 
horses,  and  chariots,  precious  vessels  and  elegant  ornaments,  fit 
to  delight  the  heart  of  the  prince;  but  though  presented  with 
such  pleasing  trifles,  the  necklaces  and  other  pretty  ornaments, 
the  mind  of  the  prince  was  unmoved,  his  bodily  frame  small  in- 

•  The  description  here  given  of  the  his  name  given  to  him  in  consequence) 
peace  and  content  prevailing  in  the  resembles  the  account  of  the  golden  age 
world  on  the  birth  of  Bodhisattva  (and  in  classic  authors. 

VOL.  V.— 20 


306  LIFE  OF  BUDDHA 

deed,  but  his  heart  established;  his  mind  at  rest  within  its  own 
high  purposes,  was  not  to  be  disturbed  by  glittering  baubles. 

And  now  he  was  brought  to  learn  the  useful  arts,  when  lo! 
once  instructed  he  surpassed  his  teachers.  His  father,  the  king, 
seeing  his  exceeding  talent,  and  his  deep  purpose  to  have  done 
with  the  world  and  its  allurements,  began  to  inquire  as  to  the 
names  of  those  in  his  tribe  who  were  renowned  for  elegance  and 
refinement.  Elegant  and  graceful,  and  a  lovely  maiden,  was  she 
whom  they  called  Yasodhara;  in  every  way  fitting  to  become  a 
consort  for  the  prince,  and  to  allure  by  pleasant  wiles  his  heart. 
The  prince  with  a  mind  so  far  removed  from  the  world,  with 
qualities  so  distinguished,  and  with  so  charming  an  appearance, 
like  the  elder  son  of  Brahmadeva,  Sanatkumara  (She-na  Kiu- 
ma-lo) ;  the  virtuous  damsel,  lovely  and  refined,  gentle  and  sub- 
dued in  manner;  majestic  like  the  queen  of  heaven,  constant 
ever,  cheerful  night  and  day,  establishing  the  palace  in  purity 
and  quiet,  full  of  dignity  and  exceeding  grace,  like  a  lofty  hill 
rising  up  in  space ;  or  as  a  white  autumn  cloud ;  warm  or  cool 
according  to  the  season;  choosing  a  proper  dwelling  according 
to  the  year,  surrounded  by  a  return  of  singing  women,  who  join 
their  voices  in  harmonious  heavenly  concord,  without  any  jar- 
ring or  unpleasant  sound,  exciting  in  the  hearers  forgetfulness 
of  worldly  cares.  As  the  heavenly  Gandharvas  of  themselves, 
in  their  beauteous  palaces,  cause  the  singing  women  to  raise 
heavenly  strains,  the  sounds  of  which  and  their  beauty  ravish 
both  eyes  and  heart — so  Bodhisattva  dwelt  in  his  lofty  palace, 
with  music  such  as  this.  The  king,  his  father,  for  the  prince's 
sake,  dwelt  purely  in  his  palace,  practising  every  virtue ;  delight- 
ing in  the  teaching  of  the  true  law,  he  put  away  from  him  every 
evil  companion,  that  his  heart  might  not  be  polluted  by  lust; 
regarding  inordinate  desire  as  poison,  keeping  his  passion  and 
his  body  in  due  control,  destroying  and  repressing  all  trivial 
thoughts ;  desiring  to  enjoy  virtuous  conversation,  loving  in- 
struction fit  to  subdue  the  hearts  of  men,  aiming  to  accomplish 
the  conversion  of  unbelievers ;  removing  all  schemes  of  opposi- 
tion from  whatever  source  they  came  by  the  enlightening  power 
of  his  doctrine,  aiming  to  save  the  entire  world;  thus  he  desired 
that  the  body  of  people  should  obtain  rest;  even  as  we  desire 
to  give  peace  to  our  children,  so  did  he  long  to  give  rest  to  the 
world.  He  also  attended  to  his  religious  duties,  sacrificing  by 
fire  to  all  the  spirits,  with  clasped  hands  adoring  the  moon,  bath- 


LIFE  OF  BUDDHA  307 

ing  his  body  in  the  waters  of  the  Ganges;  cleansing  his  heart 
in  the  waters  of  religion,  performing  his  duties  with  no  private 
aim,  but  regarding  his  child  and  the  people  at  large;  loving 
righteous  conversation,  righteous  words  with  loving  aim ;  lov- 
ing words  with  no  mixture  of  falsehood,  true  words  imbued 
by  love,  and  yet  withal  so  modest  and  self-distrustful,  unable 
on  that  account  to  speak  as  confident  of  truth ;  loving  to  all,  and 
yet  not  loving  the  world ;  with  no  thought  of  selfishness  or 
covetous  desire ;  aiming  to  restrain  the  tongue  and  in  quietness 
to  find  rest  from  wordy  contentions,  not  seeking  in  the  multitude 
of  religious  duties  to  condone  for  a  worldly  principle  in  action, 
but  aiming  to  benefit  the  world  by  a  liberal  and  unostentatious 
charity ;  the  heart  without  any  contentious  thought,  but  resolved 
by  goodness  to  subdue  the  contentious ;  desiring  to  mortify  the 
passions,  and  to  destroy  every  enemy  of  virtue ;  not  multiplying 
coarse  or  unseemly  words,  but  exhorting  to  virtue  in  the  use  of 
courteous  language ;  full  of  sympathy  and  ready  charity,  point- 
ing out  and  practising  the  way  of  mutual  dependence ;  receiving 
and  understanding  the  wisdom  of  spirits  and  Rishis ;  crushing 
and  destroying  every  cruel  and  hateful  thought.  Thus  his  fame 
and  virtue  were  widely  renowned,  and  yet  himself  finally  (or, 
forever)  separate  from  the  ties  of  the  world,  showing  the  ability 
of  a  master  builder,  laying  a  good  foundation  of  virtue,  an  ex- 
ample for  all  the  earth;  so  a  man's  heart  composed  and  at  rest, 
his  limbs  and  all  his  members  will  also  be  at  ease.  And  now  the 
son  of  Suddhodana,  and  his  virtuous  wife  Yasodhara,  as  time 
went  on,  growing  to  full  estate,  their  child  Rahula  was  born; 
and  then  Suddhodana  raga  considered  thus :  "  My  son,  the 
prince,  having  a  son  born  to  him,  the  affairs  of  the  empire  will 
be  handed  down  in  succession,  and  there  will  be  no  end  to  its 
righteous  government;  the  prince  having  begotten  a  son,  will 
love  his  son  as  I  love  him,  and  no  longer  think  about  leaving 
his  home  as  an  ascetic,  but  devote  himself  to  the  practice  of  vir- 
tue; I  now  have  found  complete  rest  of  heart,  like  one  just  born 
to  heavenly  joys." 

Like  as  in  the  first  days  of  the  kalpa,  Rishi-kings  by  the  way 
in  which  they  walked,  practising  pure  and  spotless  deeds,  offered 
up  religious  offerings,  without  harm  to  living  thing,  and  illus- 
triously prepared  an  excellent  karma,  so  the  king  excelling  in 
the  excellence  of  purity  in  family  and  excellence  of  wealth,  ex- 
celling in  strength  and  every  exhibition  of  prowess,  reflected  the 


3o8  LIFE  OF  BUDDHA 

glory  of  his  name  through  the  world,  as  the  sun  sheds  abroad  his 
thousand  rays.  But  now,  being  the  king  of  men,  or  a  king 
among  men,  he  deemed  it  right  to  exhibit  his  son's  prowess,  for 
the  sake  of  his  family  and  kin,  to  exhibit  him;  to  increase  his 
family's  renown,  his  glory  spread  so  high  as  even  to  obtain  the 
name  of "  God  begotten  " ;  and  having  partaken  of  these  heaven- 
ly joys,  enjoying  the  happiness  of  increased  wisdom;  under- 
standing the  truth  by  his  own  righteousness,  derived  from 
previous  hearing  of  the  truth.  Would  that  this  might  lead  my 
son,  he  prayed,  to  love  his  child  and  not  forsake  his  home;  the 
kings  of  all  countries,  whose  sons  have  not  yet  grown  up,  have 
prevented  them  exercising  authority  in  the  empire,  in  order  to 
give  their  minds  relaxation,  and  for  this  purpose  have  provided 
them  with  worldly  indulgences,  so  that  they  may  perpetuate  the 
royal  seed;  so  now  the  king,  having  begotten  a  royal  son,  in- 
dulged him  in  every  sort  of  pleasure;  desiring  that  he  might 
enjoy  these  worldly  delights,  and  not  wish  to  wander  from  his 
home  in  search  of  wisdom.  In  former  times  the  Bodhisattva 
kings,  although  their  way  (life)  has  been  restrained,  have  yet 
enjoyed  the  pleasures  of  the  world,  and  when  they  have  begot- 
ten a  son,  then  separating  themselves  from  family  ties,  have 
afterwards  entered  the  solitude  of  the  mountains,  to  prepare 
themselves  in  the  way  of  a  silent  recluse. 

Disgust  at  Sorrow 

Without  are  pleasant  garden  glades,  flowing  fountains,  pure 
refreshing  lakes,  with  every  kind  of  flower,  and  trees  with  fruit, 
arranged  in  rows,  deep  shade  beneath.  There,  too,  are  various 
kinds  of  wondrous  birds,  flying  and  sporting  in  the  midst,  and 
on  the  surface  of  the  water  the  four  kinds  of  flowers,  bright 
colored,  giving  out  their  floating  scent;  minstrel  maidens  cause 
their  songs  and  chorded  music,  to  invite  the  prince.  He,  hear- 
ing the  sounds  of  singing,  sighs  for  the  pleasures  of  the  garden 
shades,  and  cherishing  within  these  happy  thoughts,  he  dwelt 
upon  the  joys  of  an  outside  excursion ;  even  as  the  chained  ele- 
phant ever  longs  for  the  free  desert  wilds. 

The  royal  father,  hearing  that  the  prince  would  enjoy  to  wan- 
der through  the  gardens,  first  ordered  all  his  attendant  officers 
to  adorn  and  arrange  them,  after  their  several  offices : — To  make 
level  and  smooth  the  king's  highway,  to  remove  from  the  path 


LIFE  OF  BUDDHA  309 

all  offensive  matter,  all  old  persons,  diseased  or  deformed,  all 
those  suffering  through  poverty  or  great  grief,  so  that  his  son 
in  his  present  humor  might  see  nothing  likely  to  afflict  his  heart. 
The  adornments  being  duly  made,  the  prince  was  invited  to  an 
audience;  the  king  seeing  his  son  approach,  patted  his  head,  and 
looking  at  the  color  of  his  face,  feelings  of  sorrow  and  joy  inter- 
mingled, bound  him.  His  mouth  willing  to  speak,  his  heart 
restrained. 

Now  see  the  jewel-fronted  gaudy  chariot;  the  four  equally 
pacing,  stately  horses;  good-tempered  and  well  trained;  young 
and  of  graceful  appearance ;  perfectly  pure  and  white,  and  draped 
with  flowery  coverings.  In  the  same  chariot  stands  the  stately 
driver;  the  streets  were  scattered  over  with  flowers;  precious 
drapery  fixed  on  either  side  of  the  way,  with  dwarfed  trees  lining 
the  road,  costly  vessels  employed  for  decoration,  hanging  cano- 
pies and  variegated  banners,  silken  curtains,  moved  by  the 
rustling  breeze;  spectators  arranged  on  either  side  of  the  path. 
With  bodies  bent  and  glistening  eyes,  eagerly  gazing,  but  not 
rudely  staring,  as  the  blue  lotus  flower  they  bent  drooping  in 
the  air,  ministers  and  attendants  flocking  round  him,  as  stars 
following  the  chief  of  the  constellation;  all  uttering  the  same 
suppressed  whisper  of  admiration,  at  a  sight  so  seldom  seen  in 
the  world;  rich  and  poor,  humble  and  exalted,  old  and  young 
and  middle-aged,  all  paid  the  greatest  respect,  and  invoked  bless- 
ings on  the  occasion. 

So  the  country-folk  and  the  town-folk,  hearing  that  the  prince 
was  coming  forth,  the  well-to-do  not  waiting  for  their  servants, 
those  asleep  and  awake  not  mutually  calling  to  one  another,  the 
six  kinds  of  creatures  not  gathered  together  and  penned,  the 
money  not  collected  and  locked  up,  the  doors  and  gates  not 
fastened,  all  went  pouring  along  the  way  on  foot;  the  towers 
were  filled,  the  mounds  by  the  trees,  the  windows  and  the  ter- 
races along  the  streets ;  with  bent  body  fearing  to  lift  their  eyes, 
carefully  seeing  that  there  was  nothing  about  them  to  offend, 
those  seated  on  high  addressing  those  seated  on  the  ground, 
those  going  on  the  road  addressing  those  passing  on  high,  the 
mind  intent  on  one  object  alone ;  so  that  if  a  heavenly  form  had 
flown  past,  or  a  form  entitled  to  highest  respect,  there  would 
have  been  no  distraction  visible,  so  intent  was  the  body  and  so 
immovable  the  limbs.  And  now  beautiful  as  the  opening  lily, 
he  advances  towards  the  garden  glades,  wishing  to  accomplish 


LIFE  OF  BUDDHA 

the  words  of  the  holy  prophet  (Rishi).  The  prince,  seeing  the 
ways  prepared  and  watered  and  the  joyous  holiday  appearance 
of  the  people ;  seeing  too  the  drapery  and  chariot,  pure,  bright, 
shining,  his  heart  exulted  greatly  and  rejoiced.  The  people  (on 
their  part)  gazed  at  the  prince,  so  beautifully  adorned,  with  all 
his  retinue,  like  an  assembled  company  of  kings  gathered  to  see 
a  heaven-born  prince.  And  now  a  Deva-raga  of  the  Pure 
abode,  suddenly  appears  by  the  side  of  the  road;  his  form 
changed  into  that  of  an  old  man,  struggling  for  life,  his  heart 
weak  and  oppressed.  The  prince  seeing  the  old  man,  filled  with 
apprehension,  asked  his  charioteer,  "  What  kind  of  man  is  this? 
his  head  white  and  his  shoulders  bent,  his  eyes  bleared  and  his 
body  withered,  holding  a  stick  to  support  him  along  the  way. 
Is  his  body  suddenly  dried  up  by  the  heat,  or  has  he  been  born 
in  this  way?  "  The  charioteer,  his  heart  much  embarrassed, 
scarcely  dared  to  answer  truly,  till  the  pure-born  (Deva)  added 
his  spiritual  power,  and  caused  him  to  frame  a  reply  in  true 
words:  "His  appearance  changed,  his  vital  powers  decayed, filled 
with  sorrow,  with  little  pleasure,  his  spirits  gone,  his  members 
nerveless,  these  are  the  indications  of  what  is  called  '  old  age.' 
This  man  was  once  a  sucking  child,  brought  up  and  nourished 
at  his  mother's  breast,  and  as  a  youth  full  of  sportive  life,  hand- 
some, and  in  enjoyment  of  the  five  pleasures;  as  years  passed 
on,  his  frame  decaying,  he  is  brought  now  to  the  waste  of  age." 

The  prince,  greatly  agitated  and  moved,  asked  his  charioteer 
another  question  and  said,  "  Is  yonder  man  the  only  one  af- 
flicted with  age,  or  shall  I,  and  others  also,  be  such  as  he?" 
The  charioteer  again  replied  and  said,  "  Your  highness  also  in- 
herits this  lot :  as  time  goes  on,  the  form  itself  is  changed,  and 
this  must  doubtless  come,  beyond  all  hindrance.  The  youth- 
ful form  must  wear  the  garb  of  age,  throughout  the  world,  this 
is  the  common  lot." 

Bodhisattva,  who  had  long  prepared  the  foundation  of  pure 
and  spotless  wisdom,  broadly '  setting  the  root  of  every  high 
quality,  with  a  view  to  gather  large  fruit  in  his  present  life,  hear- 
ing these  words  respecting  the  sorrow  of  age,  was  afflicted  in 
mind,  and  his  hair  stood  upright.  Just  as  the  roll  of  the  thun- 
der and  the  storm  alarm  and  put  to  flight  the  cattle,  so  was 
Bodhisattva  affected  by  the  words;  shaking  with  apprehension, 
he  deeply  sighed ;  constrained  at  heart  because  of  the  pain  of 
age;  with  shaking  head  and  constant  gaze,  he  thought  upon  this 


LIFE  OF  BUDDHA  3u 

misery  of  decay;  what  joy  or  pleasure  can  men  take,  he  thought, 
in  that  which  soon  must  wither,  stricken  by  the  marks  of  age ; 
affecting  all  without  exception ;  though  gifted  now  with  youth 
and  strength,  yet  not  one  but  soon  must  change  and  pine  away. 
The  eye  beholding  such  signs  as  these  before  it,  how  can  it  not 
be  oppressed  by  a  desire  to  escape?  Bodhisattva  then  ad- 
dressed his  charioteer:  "Quickly  turn  your  chariot  and  go 
back.  Ever  thinking  on  this  subject  of  old  age  approaching, 
what  pleasures  now  can  these  gardens  afford,  the  years  of  my 
life  like  the  fast-flying  wind;  turn  your  chariot,  and  with  speedy 
wheels  take  me  to  my  palace."  And  so  his  heart  keeping  in  the 
same  sad  tone,  he  was  as  one  who  returns  to  a  place  of  entomb- 
ment; unaffected  by  any  engagement  or  employment,  so  he 
found  no  rest  in  anything  within  his  home. 

The  king  hearing  of  his  son's  sadness  urged  his  companions 
to  induce  him  again  to  go  abroad,  and  forthwith  incited  his 
ministers  and  attendants  to  decorate  the  gardens  even  more 
than  before.  The  Deva  then  caused  himself  to  appear  as  a  sick 
man;  struggling  for  life,  he  stood  by  the  wayside,  his  body 
swollen  and  disfigured,  sighing  with  deep-drawn  groans;  his 
hands  and  knees  contracted  and  sore  with  disease,  his  tears 
flowing  as  he  piteously  muttered  his  petition.  The  prince  asked 
his  charioteer,  "  What  sort  of  man,  again,  is  this?  " 

Replying,  he  said,  "  This  is  a  sick  man.  The  four  elements 
all  confused  and  disordered,  worn  and  feeble,  with  no  remaining 
strength,  bent  down  with  weakness,  looking  to  his  fellow-men 
for  help."  The  prince  hearing  th:  words  thus  spoken,  immedi- 
ately became  sad  and  depressed  in  heart,  and  asked,  "  Is  this  the 
only  man  afflicted  thus,  or  are  others  liable  to  the  same  calam- 
ity? "  In  reply  he  said,  "  Through  all  the  world,  men  are  sub- 
ject to  the  same  condition ;  those  who  have  bodies  must  endure 
affliction,  the  poor  and  ignorant,  as  well  as  the  rich  and  great." 
The  prince,  when  these  words  met  his  ears,  was  oppressed  with 
anxious  thought  and  grief;  his  body  and  his  mind  were  moved 
throughout,  just  as  the  moon  upon  the  ruffled  tide.  "  Placed 
thus  in  the  great  furnace  of  affliction,  say!  what  rest  or  quiet 
can  there  be!  Alas!  that  worldly  men,  blinded  by  ignorance 
and  oppressed  with  dark  delusion,  though  the  robber  sickness 
may  appear  at  any  time,  yet  live  with  blithe  and  joyous  hearts!  " 
On  this,  turning  his  chariot  back  again,  he  grieved  to  think  upon 
the  pain  of  sickness.  As  a  man  beaten  and  wounded  sore,  with 


312  LIFE  OF  BUDDHA 

body  weakened,  leans  upon  his  staff,  so  dwelt  he  in  the  seclusion 
of  his  palace,  lone-seeking,  hating  worldly  pleasures. 

The  king,  hearing  once  more  of  his  son's  return,  asked  anx- 
iously the  reason  why,  and  in  reply  was  told — "  he  saw  the  pain 
of  sickness."  The  king,  in  fear,  like  one  beside  himself,  roundly 
blamed  the  keepers  of  the  way;  his  heart  constrained,  his  lips 
spoke  not ;  again  he  increased  the  crowd  of  music-women,  the 
sounds  of  merriment  twice  louder  than  aforetime,  if  by  these 
sounds  and  sights  the  prince  might  be  gratified;  and  indulging 
worldly  feelings,  might  not  hate  his  home.  Night  and  day  the 
charm  of  melody  increased,  but  his  heart  was  still  unmoved  by 
it.  The  king  himself  then  went  forth  to  observe  everything  suc- 
cessively, and  to  make  the  gardens  even  yet  more  attractive, 
selecting  with  care  the  attendant  women,  that  they  might  excel 
in  every  point  of  personal  beauty;  quick  in  wit  and  able  to  ar- 
range matters  well,  fit  to  ensnare  men  by  their  winning  looks; 
he  placed  additional  keepers  along  the  king's  way,  he  strictly 
ordered  every  offensive  sight  to  be  removed,  and  earnestly  ex- 
horted the  illustrious  coachman,  to  look  well  and  pick  out  the 
road  as  he  went.  And  now  that  Deva  of  the  Pure  abode,  again 
caused  the  appearance  of  a  dead  man ;  four  persons  carrying  the 
corpse  lifted  it  on  high,  and  appeared  (to  be  going  on)  in  front  of 
Bodhisattva ;  the  surrounding  people  saw  it  not,  but  only  Bod- 
hisattva  and  the  charioteer.  Once  more  he  asked,  "  What  is  this 
they  carry?  with  streamers  and  flowers  of  every  choice  descrip- 
tion, whilst  the  followers  are  overwhelmed  with  grief,  tearing 
their  hair  and  wailing  piteously."  And  now  the  gods  instruct- 
ing the  coachman,  he  replied  and  said,  "  This  is  a  dead  man :  all 
his  powers  of  body  destroyed,  life  departed;  his  heart  without 
thought,  his  intellect  dispersed;  his  spirit  gone,  his  form  with- 
ered and  decayed ;  stretched  out  as  a  dead  log;  family  ties  broken 
— all  his  friends  who  once  loved  him,  clad  in  white  cerements, 
now  no  longer  delighting  to  behold  him,  remove  him  to  lie  in 
some  hollow  ditch  tomb."  The  prince  hearing  the  name  of 
Death,  his  heart  constrained  by  painful  thoughts,  he  asked,  "  Is 
this  the  only  dead  man,  or  does  the  world  contain  like  in- 
stances? "  Replying  thus  he  said,  "  All,  everywhere,  the  same; 
he  who  begins  his  life  must  end  it  likewise;  the  strong  and  lusty 
and  the  middle-aged,  having  a  body,  cannot  but  decay  and 
die."  The  prince  was  now  harassed  and  perplexed  in  mind ; 
his  body  bent  upon  the  chariot  leaning-board,  with  bated  breath 


LIFE  OF  BUDDHA  313 

and  struggling  accents,  stammered  thus,  "  Oh  worldly  men ! 
how  fatally  deluded !  beholding  everywhere  the  body  brought  to 
dust,  yet  everywhere  the  more  carelessly  living;  the  heart  is 
neither  lifeless  wood  nor  stone,  and  yet  it  thinks  not '  all  is  van- 
ishing! ' '  Then  turning,  he  directed  his  chariot  to  go  back, 
and  no  longer  waste  his  time  in  wandering.  How  could  he, 
whilst  in  fear  of  instant  death,  go  wandering  here  and  there  with 
lightened  heart!  The  charioteer  remembering  the  king's  ex- 
hortation feared  much  nor  dared  go  back ;  straightforward  then 
he  pressed  his  panting  steeds,  passed  onward  to  the  gardens, 
came  to  the  groves  and  babbling  streams  of  crystal  water,  the 
pleasant  trees,  spread  out  with  gaudy  verdure,  the  noble  living 
things  and  varied  beasts  so  wonderful,  the  flying  creatures  and 
their  notes  melodious ;  all  charming  and  delightful  to  the  eye 
and  ear,  even  as  the  heavenly  Nandavana. 

Putting  Away  Desire 

On  the  prince  entering  the  garden  the  women  came  around 
to  pay  him  court ;  and  to  arouse  in  him  thoughts  frivolous ;  with 
ogling  ways  and  deep  design,  each  one  setting  herself  off  to  best 
advantage;  or  joining  together  in  harmonious  concert,  clapping 
their  hands,  or  moving  their  feet  in  unison,  or  joining  close, 
body  to  body,  limb  to  limb;  or  indulging  in  smart  repartees,  and 
mutual  smiles;  or  assuming  a  thoughtful  saddened  counte- 
nance, and  so  by  sympathy  to  please  the  prince,  and  provoke  in 
him  a  heart  affected  by  love.  But  all  the  women  beheld  the 
prince,  clouded  in  brow,  and  his  god-like  body  not  exhibiting 
its  wonted  signs  of  beauty;  fair  in  bodily  appearance,  surpass- 
ingly lovely,  all  looked  upwards  as  they  gazed,  as  when  we  call 
upon  the  moon  Deva  to  come ;  but  all  their  subtle  devices  were 
ineffectual  to  move  Bodhisattva's  heart. 

At  last  commingling  together  they  join  and  look  astonished 
and  in  fear,  silent  without  a  word.  Then  there  was  a  Brahma- 
putra, whose  name  was  called  Udayi  (Yau-to-i).  He,  address- 
ing the  women,  said,  "  Now  all  of  you,  so  graceful  and  fair,  see 
if  you  cannot  by  your  combined  power  hit  on  some  device;  for 
beauty's  power  is  not  forever.  Still  it  holds  the  world  in  bond- 
age, by  secret  ways  and  lustful  arts ;  but  no  such  loveliness  in  all 
the  world  as  yours,  equal  to  that  of  heavenly  nymphs;  the  gods 
beholding  it  would  leave  their  queens,  spirits  and  Rishis  would 


314  LIFE  OF  BUDDHA 

be  misled  by  it;  why  not  then  the  prince,  the  son  of  an  earthly 
king?  why  should  not  his  feelings  be  aroused?  This  prince  in- 
deed, though  he  restrains  his  heart  and  holds  it  fixed,  pure- 
minded,  with  virtue  uncontaminated,  not  to  be  overcome  by 
power  of  women ;  yet  of  old  there  was  Sundari  (Su-to-li)  able  to 
destroy  the  great  Rishi,  and  to  lead  him  to  indulge  in  love,  and 
so  degrade  his  boasted  eminence;  undergoing  long  penance, 
Gautama  fell  likewise  by  the  arts  of  a  heavenly  queen;  Shing- 
kii,  a  Rishi  putra,  practising  lustful  indulgences  according  to 
fancy,  was  lost.  The  Brahman  Rishi  Visvamitra  (Pi-she-po), 
living  religiously  for  ten  thousand  years,  deeply  ensnared  by  a 
heavenly  queen,  in  one  day  was  completely  shipwrecked  in  faith ; 
thus  those  enticing  women,  by  their  power,  overcame  the  Brah- 
man ascetics ;  how  much  more  may  ye,  by  your  arts,  overpower 
the  resolves  of  the  king's  son;  strive  therefore  after  new  devices, 
let  not  the  king  fail  in  a  successor  to  the  throne ;  women,  though 
naturally  weak,  are  high  and  potent  in  the  way  of  ruling  men. 
What  may  not  their  arts  accomplish  in  promoting  in  men  a  lust- 
ful desire?  "  At  this  time  all  the  attendant  women,  hearing 
throughout  the  words  of  Udayi,  increasing  their  powers  of  pleas- 
ing, as  the  quiet  horse  when  touched  by  the  whip,  went  into  the 
presence  of  the  royal  prince,  and  each  one  strove  in  the  practice 
of  every  kind  of  art.  They  joined  in  music  and  in  smiling  con- 
versation, raising  their  eyebrows,  showing  their  white  teeth,  with 
ogling  looks,  glancing  one  at  the  other,  their  light  drapery  ex- 
hibiting their  white  bodies,  daintily  moving  with  mincing  gait, 
acting  the  part  of  a  bride  as  if  coming  gradually  nearer,  desiring 
to  promote  in  him  a  feeling  of  love,  remembering  the  words  of 
the  great  king,  "  With  dissolute  form  and  slightly  clad,  forget- 
ful of  modesty  and  womanly  reserve."  The  prince  with  resolute 
heart  was  silent  and  still,  with  unmoved  face  he  sat;  even  as  the 
great  elephant-dragon,  whilst  the  entire  herd  moves  round  him ; 
so  nothing  could  disturb  or  move  his  heart,  dwelling  in  their 
midst  as  in  a  confined  room.  Like  the  divine  Sakra,  around 
whom  all  the  Devis  assemble,  so  was  the  prince  as  he  dwelt  in 
the  gardens;  the  maidens  encircling  him  thus;  some  arranging 
their  dress,  others  washing  their  hands  or  feet,  others  perfuming 
their  bodies  with  scent,  others  twining  flowers  for  decoration, 
others  making  strings  for  jewelled  necklets,  others  rubbing  or 
striking  their  bodies,  others  resting,  or  lying,  one  beside  the 
other;  others,  with  head  inclined,  whispering  secret  words,  oth- 


LIFE  OF  BUDDHA  315 

ers  engaged  in  common  sports,  others  talking  of  amorous  things, 
others  assuming  lustful  attitudes,  striving  thus  to  move  his 
heart  But  Bodhisattva,  peaceful  and  collected,  firm  as  a  rock, 
difficult  to  move,  hearing  all  these  women's  talk,  unaffected 
either  to  joy  or  sorrow,  was  driven  still  more  to  serious  thought, 
sighing  to  witness  such  strange  conduct,  and  beginning  to  un- 
derstand the  women's  design,  by  these  means  to  disconcert  his 
mind,  not  knowing  that  youthful  beauty  soon  falls,  destroyed  by 
old  age  and  death,  fading  and  perishing!  This  is  the  great  dis- 
tress !  What  ignorance  and  delusion  (he  reflected)  overshadow 
their  minds :  "  Surely  they  ought  to  consider  old  age,  disease,  and 
death,  and  day  and  night  stir  themselves  up  to  exertion,  whilst 
this  sharp  double-edged  sword  hangs  over  the  neck.  What 
room  for  sport  or  laughter,  beholding  those  monsters,  old  age, 
disease,  and  death?  A  man  who  is  unable  to  resort  to  this  in- 
ward knowledge,  what  is  he  but  a  wooden  or  a  plaster  man,  what 
heart-consideration  in  such  a  case!  Like  the  double  tree  that 
appears  in  the  desert,  with  leaves  and  fruit  all  perfect  and  ripe, 
the  first  cut  down  and  destroyed,  the  other  unmoved  by  appre- 
hension, so  it  is  in  the  case  of  the  mass  of  men :  they  have  no 
understanding  either! " 

At  this  time  Udayi  came  to  the  place  where  the  prince  was, 
and  observing  his  silent  and  thoughtful  mien,  unmoved  by  any 
desire  for  indulgence,  he  forthwith  addressed  the  prince,  and 
said,  "  The  Maharaga,  by  his  former  appointment,  has  selected 
me  to  act  as  friend  to  his  son;  may  I  therefore  speak  some 
friendly  words  ?  an  enlightened  friendship  is  of  three  sorts :  that 
which  removes  things  unprofitable,  promotes  that  which  is  real 
gain,  and  stands  by  a  friend  in  adversity.  I  claim  the  name  of 
'  enlightened  friend,'  and  would  renounce  all  that  is  magisterial, 
but  yet  not  speak  lightly  or  with  indifference.  What  then  are 
the  three  sources  of  advantage?  listen,  and  I  will  now  utter  true 
words,  and  prove  myself  a  true  and  sincere  adviser.  When  the 
years  are  fresh  and  ripening,  beauty  and  pleasing  qualities  in 
bloom,  not  to  give  proper  weight  to  woman's  influence,  this  is  a 
weak  man's  policy.  It  is  right  sometimes  to  be  of  a  crafty  mind, 
submitting  to  those  little  subterfuges  which  find  a  place  in  the 
heart's  undercurrents,  and  obeying  what  those  thoughts  sug- 
gest in  way  of  pleasures  to  be  got  from  dalliance:  this  is  no 
wrong  in  woman's  eye!  even  if  now  the  heart  has  no  desire,  yet 
it  is  fair  to  follow  such  devices;  agreement  is  the  joy  of  woman's 


3i6  LIFE  OF  BUDDHA 

heart,  acquiescence  is  the  substance  (the  full)  of  true  adornment; 
but  if  a  man  reject  these  overtures,  he's  like  a  tree  deprived  of 
leaves  and  fruits;  why  then  ought  you  to  yield  and  acquiesce? 
that  you  may  share  in  all  these  things.  Because  in  taking, 
there's  an  end  of  trouble — no  light  and  changeful  thoughts  then 
worry  us — for  pleasure  is  the  first  and  foremost  thought  of  all, 
the  gods  themselves  cannot  dispense  with  it.  Lord  Sakra  was 
drawn  by  it  to  love  the  wife  of  Gautama  the  Rishi ;  so  likewise 
the  Rishi  Agastya,  through  a  long  period  of  discipline,  practis- 
ing austerities,  from  hankering  after  a  heavenly  queen  (Devi), 
lost  all  reward  of  his  religious  endeavors,  the  Rishi  Brihaspati, 
and  Kandradeva  putra;  the  Rishi  Parasara,  and  Kavangara 
(Kia-pin-ke-lo).  All  these,  out  of  many  others,  were  overcome 
by  woman's  love.  How  much  more  then,  in  your  case,  should 
you  partake  in  such  pleasant  joys;  nor  refuse,  with  wilful  heart, 
to  participate  in  the  worldly  delights,  which  your  present  sta- 
tion, possessed  of  such  advantages,  offers  you,  in  the  presence 
of  these  attendants." 

At  this  time  the  royal  prince,  hearing  the  words  of  his  friend 
Udayi,  so  skilfully  put,  with  such  fine  distinction,  cleverly  citing 
worldly  instances,  answered  thus  to  Udayi :  "  Thank  you  for  hav- 
ing spoken  sincerely  to  me ;  let  me  likewise  answer  you  in  the 
same  way,  and  let  your  heart  suspend  its  judgment  whilst  you 
listen: — It  is  not  that  I  am  careless  about  beauty,  or  am  igno- 
rant of  the  power  of  human  joys,  but  only  that  I  see  on  all  the 
impress  of  change;  therefore  my  heart  is  sad  and  heavy;  if  these 
things  were  sure  of  lasting,  without  the  ills  of  age,  disease,  and 
death,  then  would  I  too  take  my  fill  of  love;  and  to  the  end  find 
no  disgust  or  sadness.  If  you  will  undertake  to  cause  these 
women's  beauty  not  to  change  or  wither  in  the  future,  then, 
though  the  joy  of  love  may  have  its  evil,  still  it  might  hold  the 
mind  in  thraldom.  To  know  that  other  men  grow  old,  sicken, 
and  die,  would  be  enough  to  rob  such  joys  of  satisfaction ;  yet 
how  much  more  in  their  own  case  (knowing  this)  would  discon- 
tentment fill  the  mind ;  to  know  such  pleasures  hasten  to  decay, 
and  their  bodies  likewise;  if,  notwithstanding  this,  men  yield  to 
the  power  of  love,  their  case  indeed  is  like  the  very  beasts.  And 
now  you  cite  the  names  of  many  Rishis,  who  practised  lustful 
ways  in  life;  their  cases  likewise  cause  me  sorrow,  for  in  that 
they  did  these  things,  they  perished.  Again,  you  cite  the  name 
of  that  illustrious  king,  who  freely  gratified  his  passions,  but  he, 


LIFE  OF  BUDDHA  317 

in  like  way,  perished  in  the  act;  know,  then,  that  he  was  not  a 
conqueror;  with  smooth  words  to  conceal  an  intrigue,  and  to 
persuade  one's  neighbor  to  consent,  and  by  consenting  to  defile 
his  mind;  how  can  this  be  called  a  just  device?  It  is  but  to 
seduce  one  with  a  hollow  lie — such  ways  are  not  for  me  to  prac- 
tise ;  or,  for  those  who  love  the  truth  and  honesty ;  for  they  are, 
forsooth,  unrighteous  ways,  and  such  a  disposition  is  hard  to 
reverence ;  shaping  one's  conduct  after  one's  likings,  liking  this 
or  that,  and  seeing  no  harm  in  it,  what  method  of  experience  is 
this !  A  hollow  compliance,  and  a  protesting  heart,  such  method 
is  not  for  me  to  follow;  but  this  I  know,  old  age,  disease,  and 
death,  these  are  the  great  afflictions  which  accumulate,  and  over- 
whelm me  with  their  presence ;  on  these  I  find  no  friend  to  speak, 
alas!  alas!  Udayi!  these,  after  all,  are  the  great  concerns;  the 
pain  of  birth,  old  age,  disease,  and  death;  this  grief  is  that  we 
have  to  fear;  the  eyes  see  all  things  falling  to  decay,  and  yet  the 
heart  finds  joy  in  following  them;  but  I  have  little  strength  of 
purpose,  or  command;  this  heart  of  mine  is  feeble  and  dis- 
traught, reflecting  thus  on  age,  disease,  and  death.  Distracted, 
as  I  never  was  before ;  sleepless  by  night  and  day,  how  can  I  then 
indulge  in  pleasure?  Old  age,  disease,  and  death  consuming 
me,  their  certainty  beyond  a  doubt,  and  still  to  have  no  heavy 
thoughts,  in  truth  my  heart  would  be  a  log  or  stone."  Thus  the 
prince,  for  Uda's  sake,  used  every  kind  of  skilful  argument,  de- 
scribing all  the  pains  of  pleasure;  and  not  perceiving  that  the 
day  declined.  And  now  the  waiting  women  all,  with  music  and 
their  various  attractions,  seeing  that  all  were  useless  for  the 
end,  with  shame  began  to  flock  back  to  the  city;  the  prince  be- 
holding all  the  gardens,  bereft  of  their  gaudy  ornaments,  the 
women  all  returning  home,  the  place  becoming  silent  and  de- 
serted, felt  with  twofold  strength  the  thought  of  impermanence. 
With  saddened  mien  going  back,  he  entered  his  palace. 

The  king,  his  father,  hearing  of  the  prince,  his  heart  estranged 
from  thoughts  of  pleasure,  was  greatly  overcome  with  sorrow, 
and  like  a  sword  it  pierced  his  heart.  Forthwith  assembling  all 
his  council,  he  sought  of  them  some  means  to  gain  his  end;  they 
all  replied,  "  These  sources  of  desire  are  not  enough  to  hold  and 
captivate  his  heart." 


318  LIFE  OF  BUDDHA 

Leaving  the  City 

And  so  the  king  increased  the  means  for  gratifying  the  appe- 
tite for  pleasure;  both  night  and  day  the  joys  of  music  wore  out 
the  prince,  opposed  to  pleasure ;  disgusted  with  them,  he  desired 
their  absence,  his  mind  was  weaned  from  all  such  thoughts,  he 
only  thought  of  age,  disease,  and  death ;  as  the  lion  wounded  by 
an  arrow. 

The  king  then  sent  his  chief  ministers,  and  the  most  distin- 
guished of  his  family,  young  in  years  and  eminent  for  beauty,  as 
well  as  for  wisdom  and  dignity  of  manners,  to  accompany  and 
rest  with  him,  both  night  and  day,  in  order  to  influence  the 
prince's  mind.  And  now  within  a  little  interval,  the  prince  again 
requested  the  king  that  he  might  go  abroad. 

Once  more  the  chariot  and  the  well-paced  horses  were  pre- 
pared, adorned  with  precious  substances  and  every  gem;  and 
then  with  all  the  nobles,  his  associates,  surrounding  him,  he  left 
the  city  gates.  Just  as  the  four  kinds  of  flower,  when  the  sun 
shines,  open  out  their  leaves,  so  was  the  prince  in  all  his  spiritual 
splendor ;  effulgent  in  the  beauty  of  his  youth-time.  As  he  pro- 
ceeded to  the  gardens  from  the  city,  the  road  was  well  prepared, 
smooth,  and  wide,  the  trees  were  bright  with  flowers  and  fruit, 
his  heart  was  joyous,  and  forgetful  of  its  care. 

Now  by  the  roadside,  as  he  beheld  the  ploughmen,  plodding 
along  the  furrows,  and  the  writhing  worms,  his  heart  again  was 
moved  with  piteous  feeling,  and  anguish  pierced  his  soul  afresh ; 
to  see  those  laborers  at  their  toil,  struggling  with  painful  work, 
their  bodies  bent,  their  hair  dishevelled,  the  dripping  sweat  upon 
their  faces,  their  persons  fouled  with  mud  and  dust;  the  plough- 
ing oxen,  too,  bent  by  the  yokes,  their  lolling  tongues  and  gap- 
ing mouths.  The  nature  of  the  prince,  loving,  compassionate, 
his  mind  conceived  most  poignant  sorrow,  and  nobly  moved  to 
sympathy,  he  groaned  with  pain;  then  stooping  down  he  sat 
upon  the  ground,  and  watched  this  painful  scene  of  suffering; 
reflecting  on  the  ways  of  birth  and  death !  "  Alas !  he  cried,  for 
all  the  world  !  how  dark  and  ignorant,  void  of  understanding!" 
And  then  to  give  his  followers  chance  of  rest,  he  bade  them  each 
repose  where'er  they  list,  whilst  he  beneath  the  shadow  of  a 
Gambu  tree,  gracefully  seated,  gave  himself  to  thought.  He 
pondered  on  the  fact  of  life  and  death,  inconstancy,  and  endless 
progress  to  decay.  His  heart  thus  fixed  without  confusion,  the 


LIFE  OF  BUDDHA  319 

five  senses  covered  and  clouded  over,  lost  in  possession  of  en- 
lightenment and  insight,  he  entered  on  the  first  pure  state  of 
ecstasy.  All  low  desire  removed,  most  perfect  peace  ensued ;  and 
fully  now  in  Samadhi  he  saw  the  misery  and  utter  sorrow  of  the 
world;  the  ruin  wrought  by  age,  disease,  and  death;  the  great 
misery  following  on  the  body's  death;  and  yet  men  not  awak- 
ened to  the  truth!  oppressed  with  others'  suffering  (age,  disease, 
and  death),  this  load  of  sorrow  weighed  his  mind.  "  I  now 
will  seek,"  he  said,  "  a  noble  law,  unlike  the  worldly  methods 
known  to  men.  I  will  oppose  disease  and  age  and  death,  and 
strive  against  the  mischief  wrought  by  these  on  men." 

Thus  lost  in  tranquil  contemplation,  he  considered  that  youth, 
vigor,  and  strength  of  life,  constantly  renewing  themselves,  with- 
out long  stay,  in  the  end  fulfil  the  rule  of  ultimate  destruction. 
Thus  he  pondered,  without  excessive  joy  or  grief,  without  hesi- 
tation or  confusion  of  thought,  without  dreaminess  or  extreme 
longing,  without  aversion  or  discontent,  but  perfectly  at  peace, 
with  no  hindrance,  radiant  with  the  beams  of  increased  illumina- 
tion. At  this  time  a  Deva  of  the  Pure  abode,  transforming  him- 
self into  the  shape  of  a  Bhikshu,  came  to  the  place  where  the 
prince  was  seated;  the  prince  with  due  consideration  rose  to  meet 
him,  and  asked  him  who  he  was.  In  reply  he  said,  "  I  am  a 
Shaman,  depressed  and  sad  at  thought  of  age,  disease,  and 
death;  I  have  left  my  home  to  seek  some  way  of  rescue,  but 
everywhere  I  find  old  age,  disease,  and  death ;  all  things  hasten 
to  decay  and  there  is  no  permanency.  Therefore  I  search  for 
the  happiness  of  something  that  decays  not,  that  never  perishes, 
that  never  knows  beginning,  that  looks  with  equal  mind  on 
enemy  and  friend,  that  heeds  not  wealth  nor  beauty ;  the  hap- 
piness of  one  who  finds  repose  alone  in  solitude,  in  some  un- 
frequented dell,  free  from  molestation,  all  thoughts  about 
the  world  destroyed ;  dwelling  in  some  lonely  hermitage,  un- 
touched by  any  worldly  source  of  pollution,  begging  for  food 
sufficient  for  the  body."  And  forthwith  as  he  stood  before  the 
prince,  gradually  rising  up  he  disappeared  in  space. 

The  prince,  with  joyful  mind,  considering,  recollected  former 
Buddhas,  established  thus  in  perfect  dignity  of  manner;  with 
noble  mien  and  presence,  as  this  visitor.  Thus  calling  things  to 
mind  with  perfect  self-possession,  he  reached  the  thought  of 
righteousness,  and  by  what  means  it  can  be  gained.  Indulging 
thus  for  some  time  in  thoughts  of  religious  solitude,  he  now 


320  LIFE  OF  BUDDHA 

suppressed  his  feelings  and  controlled  his  members,  and  rising 
turned  again  towards  the  city.  His  followers  all  flocked  after 
him,  calling  him  to  stop  and  not  go  far  from  them,  but  in  his 
mind  these  secret  thoughts  so  held  him,  devising  means  by  which 
to  escape  from  the  world,  that  though  his  body  moved  along  the 
road,  his  heart  was  far  away  among  the  mountains;  even  as  the 
bound  and  captive  elephant  ever  thinks  about  his  desert  wilds. 
The  prince  now  entering  the  city,  there  met  him  men  and 
women,  earnest  for  their  several  ends ;  the  old  besought  him  for 
their  children,  the  young  sought  something  for  the  wife,  others 
sought  something  for  their  brethren;  all  those  allied  by  kinship 
or  by  family,  aimed  to  obtain  their  several  suits,  all  of  them  joined 
in  relationship  dreading  the  pain  of  separation.  And  now  the 
prince's  heart  was  filled  with  joy,  as  he  suddenly  heard  those 
words  "  separation  and  association."  "  These  are  joyful  sounds 
to  me,"  he  said,  "  they  assure  me  that  my  vow  shall  be  accom- 
plished." Then  deeply  pondering  the  joy  of  "  snapped  relation- 
ship," the  idea  of  Nirvana,  deepened  and  widened  in  him,  his 
body  as  a  peak  of  the  Golden  Mount,  his  shoulder  like  the  ele- 
phant's, his  voice  like  the  spring-thunder,  his  deep-blue  eye  like 
that  of  the  king  of  oxen;  his  mind  full  of  religious  thoughts,  his 
face  bright  as  the  full  moon,  his  step  like  that  of  the  lion  king, 
thus  he  entered  his  palace;  even  as  the  son  of  Lord  Sakra,  or 
Sakra-putra,  his  mind  reverential,  his  person  dignified,  he  went 
straight  to  his  father's  presence,  and  with  head  inclined,  inquired, 
"  Is  the  king  well?  "  Then  he  explained  his  dread  of  age,  dis- 
ease, and  death,  and  sought  respectfully  permission  to  become 
a  hermit.  "  For  all  things  in  the  world,"  he  said,  "  though  now 
united,  tend  to  separation."  Therefore  he  prayed  to  leave  the 
world;  desiring  to  find  "  true  deliverance." 

His  royal  father  hearing  the  words  "  leave  the  world,"  was 
forthwith  seized  with  great  heart-trembling,  even  as  the  strong 
wild  elephant  shakes  with  his  weight  the  boughs  of  some  young 
sapling;  going  forward,  seizing  the  prince's  hands,  with  falling 
tears,  he  spake  as  follows :  "  Stop !  nor  speak  such  words,  the 
time  is  not  yet  come  for  '  a  religious  life ; '  you  are  young  and 
strong,  your  heart  beats  full,  to  lead  a  religious  life  frequently 
involves  trouble ;  it  is  rarely  possible  to  hold  the  desires  in  check, 
the  heart  not  yet  estranged  from  their  enjoyment;  to  leave  your 
home  and  lead  a  painful  ascetic  life,  your  heart  can  hardly  yet 
resolve  on  such  a  course.  To  dwell  amidst  the  desert  wilds  or 


LIFE  OF  BUDDHA  321 

lonely  dells,  this  heart  of  yours  would  not  be  perfectly  at  rest, 
for  though  you  love  religious  matters,  you  are  not  yet  like  me 
in  years ;  you  should  undertake  the  kingdom's  government,  and 
let  me  first  adopt  ascetic  life ;  but  to  give  up  your  father  and  your 
sacred  duties,  this  is  not  to  act  religiously;  you  should  suppress 
this  thought  of  '  leaving  home,'  and  undertake  your  worldly 
duties,  find  your  delight  in  getting  an  illustrious  name,  and 
after  this  give  up  your  home  and  family." 

The  prince,  with  proper  reverence  and  respectful  feelings, 
again  besought  his  royal  father;  but  promised  if  he  could  be 
saved  from  four  calamities,  that  he  would  give  up  the  thought 
of  "  leaving  home."  If  he  would  grant  him  life  without  end, 
no  disease,  nor  undesirable  old  age,  and  no  decay  of  earthly 
possessions,  then  he  would  obey  and  give  up  the  thought  of 
"  leaving  home." 

The  royal  father  then  addressed  the  prince,  "  Speak  not  such 
words  as  these,  for  with  respect  to  these  four  things,  who  is  there 
able  to  prevent  them,  or  say  nay  to  their  approach ;  asking  such 
things  as  these,  you  would  provoke  men's  laughter!  But  put 
away  this  thought  of '  leaving  home,'  and  once  more  take  your- 
self to  pleasure." 

The  prince  again  besought  his  father,  "  If  you  may  not  grant 
me  these  four  prayers,  then  let  me  go  I  pray,  and  leave  my  home. 
O!  place  no  difficulties  in  my  path;  your  son  is  dwelling  in  a 
burning  house,  would  you  indeed  prevent  his  leaving  it!  To 
solve  a  doubt  is  only  reasonable,  who  could  forbid  a  man  to 
seek  its  explanation?  Or  if  he  were  forbidden,  then  by  self- 
destruction  he  might  solve  the  difficulty,  in  an  unrighteous  way: 
and  if  he  were  to  do  so,  who  could  restrain  him  after  death?  " 

The  royal  father,  seeing  his  son's  mind  so  firmly  fixed  that  it 
could  not  be  turned,  and  that  it  would  be  waste  of  strength  to 
bandy  further  words  or  arguments,  forthwith  commanded  more 
attendant  women,  to  provoke  still  more  his  mind  to  pleasure; 
day  and  night  he  ordered  them  to  keep  the  roads  and  ways,  to 
the  end  that  he  might  not  leave  his  palace.  He  moreover  or- 
dered all  the  ministers  of  the  country  to  come  to  the  place  where 
dwelt  the  prince,  to  quote  and  illustrate  the  rules  of  filial  piety, 
hoping  to  cause  him  to  obey  the  wishes  of  the  king. 

The  prince,  beholding  his  royal  father  bathed  with  tears  and 
o'erwhelmed  with  grief,  forthwith  returned  to  his  abode,  and  sat 
himself  in  silence  to  consider;  all  the  women  of  the  palace,  com- 
VOL.  V.— 21 


322  LIFE  OF  BUDDHA 

ing  towards  him,  waited  as  they  circled  him,  and  gazed  in  silence 
on  his  beauteous  form.  They  gazed  upon  him  not  with  furtive 
glance,  but  like  the  deer  in  autumn  brake  looks  wistfully  at  the 
hunter;  around  the  prince's  straight  and  handsome  form,  bright 
as  the  mountain  of  true  gold  (Sumeru).  The  dancing  women 
gathered  doubtingly,  waiting  to  hear  him  bid  them  sound  their 
music;  repressing  every  feeling  of  the  heart  through  fear,  even 
as  the  deer  within  the  brake;  now  gradually  the  day  began  to 
wane,  the  prince  still  sitting  in  the  evening  light,  his  glory 
streaming  forth  in  splendor,  as  the  sun  lights  up  Mount  Sumeru; 
thus  seated  on  his  jewelled  couch,  surrounded  by  the  fumes  of 
sandal-wood,  the  dancing  women  took  their  places  round;  then 
sounded  forth  their  heavenly  music,  even  as  Vaisaman  produces 
every  kind  of  rare  and  heavenly  sounds.  The  thoughts  which 
dwelt  within  the  prince's  mind  entirely  drove  from  him  desire 
for  music,  and  though  the  sounds  filled  all  the  place,  they  fell 
upon  his  ear  unnoticed.  At  this  time  the  Deva  of  the  Pure 
abode,  knowing  the  prince's  time  was  come,  the  destined  time 
for  quitting  home,  suddenly  assumed  a  form  and  came  to  earth, 
to  make  the  shapes  of  all  the  women  unattractive,  so  that  they 
might  create  disgust,  and  no  desire  arise  from  thought  of  beauty. 
Their  half-clad  forms  bent  in  ungainly  attitudes,  forgetful  in  their 
sleep,  their  bodies  crooked  or  supine,  the  instruments  of  music 
lying  scattered  in  disorder;  leaning  and  facing  one  another,  or 
with  back  to  back,  or  like  those  beings  thrown  into  the  abyss, 
their  jewelled  necklets  bound  about  like  chains,  their  clothes  and 
undergarments  swathed  around  their  persons;  grasping  their  in- 
struments, stretched  along  the  earth,  even  as  those  undergoing 
punishment  at  the  hands  of  keepers,  their  garments  in  confusion, 
or  like  the  broken  kani  flower;  or  some  with  bodies  leaning  in 
sleep  against  the  wall,  in  fashion  like  a  hanging  bow  or  horn,  or 
with  their  hands  holding  to  the  window-frames,  and  looking  like 
an  outstretched  corpse.  Their  mouths  half  opened  or  else  gap- 
ing wide,  the  loathsome  dribble  trickling  forth,  their  heads  un- 
covered and  in  wild  disorder,  like  some  unreasoning  madman's; 
the  flower  wreaths  torn  and  hanging  across  their  face,  or  slip- 
ping off  the  face  upon  the  ground ;  others  with  body  raised  as  if 
in  fearful  dread,  just  like  the  lonely  desert  bird;  or  others  pil- 
lowed on  their  neighbor's  lap,  their  hands  and  feet  entwined  to- 
gether, whilst  others  smiled  or  knit  their  brows  in  turn ;  some 
with  eyes  closed  and  open  mouth,  their  bodies  lying  in  wild  dis- 


LIFE  OF  BUDDHA  323 

order,  stretched  here  and  there,  like  corpses  thrown  together. 
And  now  the  prince  seated,  in  his  beauty,  looked  with  thought 
on  all  the  waiting  women ;  before,  they  had  appeared  exceeding 
lovely,  their  laughing  words,  their  hearts  so  light  and  gay,  their 
forms  so  plump  and  young,  their  looks  so  bright;  but  now,  how 
changed!  so  uninviting  and  repulsive.  And  such  is  woman's 
disposition !  how  can  they,  then,  be  ever  dear,  or  closely  trusted ; 
such  false  appearances!  and  unreal  pretences;  they  only  madden 
and  delude  the  minds  of  men. 

"  And  now,"  he  said,  "  I  have  awakened  to  the  truth !  Re- 
solved am  I  to  leave  such  false  society."  At  this  time  the  Deva 
of  the  Pure  abode  descended  and  approached,  unfastening  the 
doors.  The  prince,  too,  at  this  time  rose  and  walked  along, 
amid  the  prostrate  forms  of  all  the  women ;  with  difficulty  reach- 
ing the  inner  hall,  he  called  to  Kandaka,  in  these  words,  "  My 
mind  is  now  athirst  and  longing  for  the  draught  of  the  fountain 
of  sweet  dew ;  saddle  then  my  horse,  and  quickly  bring  it  here. 
I  wish  to  reach  the  deathless  city;  my  heart  is  fixed  beyond  all 
change,  resolved  I  am  and  bound  by  sacred  oath;  these  women, 
once  so  charming  and  enticing,  now  behold  I  altogether  loath- 
some; the  gates,  which  were  before  fast-barred  and  locked,  now 
stand  free  and  open !  these  evidences  of  something  supernatural, 
point  to  a  climax  of  my  life." 

Then  Kandaka  stood  reflecting  inwardly,  whether  to  obey  or 
not  the  prince's  order,  without  informing  his  royal  father  of  it, 
and  so  incur  the  heaviest  punishment. 

The  Devas  then  gave  spiritual  strength;  and  unperceived  the 
horse  equipped  came  round,  with  even  pace;  a  gallant  steed, 
with  all  his  jewelled  trappings  for  a  rider;  high-maned,  with 
flowing  tail,  broad-backed,  short-haired  and  eared,  with  belly 
like  the  deer's,  head  like  the  king  of  parrots,  wide  forehead, 
round  and  claw-shaped  nostrils,  breath  like  the  dragon's,  with 
breast  and  shoulders  square,  true  and  sufficient  marks  of  his 
high  breed.  The  royal  prince,  stroking  the  horse's  neck,  and 
rubbing  down  his  body,  said,  "  My  royal  father  ever  rode  on 
thee,  and  found  thee  brave  in  fight  and  fearless  of  the  foe ;  now 
I  desire  to  rely  on  thee  alike!  to  carry  me  far  off  to  the  stream 
(ford)  of  endless  life,  to  fight  against  and  overcome  the  opposing 
force  of  men,  the  men  who  associate  in  search  of  pleasure,  the 
men  who  engage  in  the  search  after  wealth,  the  crowds  who  fol- 
low and  flatter  such  persons ;  in  opposing  sorrow,  friendly  help 


324  LIFE  OF  BUDDHA 

is  difficult  to  find,  in  seeking  religious  truth  there  must  be  rare 
enlightenment,  let  us  then  be  knit  together  thus  as  friends;  then, 
at  last,  there  will  be  rest  from  sorrow.  But  now  I  wish  to  go 
abroad,  to  give  deliverance  from  pain;  now  then,  for  your  own 
sake  it  is,  and  for  the  sake  of  all  your  kind,  that  you  should 
exert  your  strength,  with  noble  pace,  without  lagging  or  weari- 
ness." Having  thus  exhorted  him,  he  bestrode  his  horse,  and 
grasping  the  reins  proceeded  forth ;  the  man  like  the  sun  shining 
forth  from  his  tabernacle,  the  horse  like  the  white  floating  cloud, 
exerting  himself  but  without  exciting  haste,  his  breath  concealed 
and  without  snorting;  four  spirits  (Devas)  accompanying  him, 
held  up  his  feet,  heedfully  concealing  his  advance,  silently  and 
without  noise ;  the  heavy  gates  fastened  and  barred,  the  heavenly 
spirits  of  themselves  caused  to  open.  Reverencing  deeply  the 
virtuous  father,  loving  deeply  the  unequalled  son,  equally  af- 
fected with  love  towards  all  the  members  of  his  family  these 
Devas  took  their  place. 

Suppressing  his  feelings,  but  not  extinguishing  his  memory, 
lightly  he  advanced  and  proceeded  beyond  the  city,  pure  and 
spotless  as  the  lily  flowers  which  spring  from  the  mud ;  looking 
up  with  earnestness  at  his  father's  palace,  he  announced  his  pur- 
pose— unwitnessed  and  unwritten — "  If  I  escape  not  birth,  old 
age,  and  death,  for  evermore  I  pass  not  thus  along."  All  the 
concourse  of  Devas,  the  space-filling  Nagas  and  spirits  followed 
joyfully  and  exclaimed,  "Well!  well!"  in  confirmation  of  the 
true  words  he  spoke.  The  Nagas  and  the  company  of  Devas 
acquired  a  condition  of  heart  difficult  to  obtain,  and  each  with 
his  own  inherent  light  led  on  the  way  shedding  forth  their 
brightness.  Thus  man  and  horse,  both  strong  of  heart,  went 
onwards,  lost  to  sight  like  streaming  stars,  but  ere  the  eastern 
quarter  flashed  with  light,  they  had  advanced  three  yoganas. 


CHAPTER  II 

The  Return  of  Kandaka 

AND  now  the  night  was  in  a  moment  gone,  and  sight  re- 
stored to  all  created  things,  when  the  royal  prince 
looked  through  the  wood,  and  saw  the  abode  of  Po-ka, 
the  Rishi.  The  purling  streams  so  exquisitely  pure  and  spar- 
kling, and  the  wild  beasts  all  unalarmed  at  man,  caused  the 
royal  prince's  heart  to  exult.  Tired,  the  horse  stopped  of  his 
own  will,  to  breathe.  "  This,  then,"  he  thought,  "  is  a  good 
sign  and  fortunate,  and  doubtless  indicates  divine  approval." 
And  now  he  saw  belonging  to  the  Rishi,  the  various  vessels 
used  for  asking  charity,  and  other  things  arranged  by  him  in 
order,  without  the  slightest  trace  of  negligence.  Dismounting 
then  he  stroked  his  horse's  head,  and  cried,  "  You  now  have 
borne  me  well !  " 

With  loving  eyes  he  looked  at  Kandaka :  eyes  like  the  pure 
cool  surface  of  a  placid  lake  and  said,  "  Swift-footed !  like  a 
horse  in  pace,  yea!  swift  as  any  light-winged  bird,  ever  have 
you  followed  after  me  when  riding,  and  deeply  have  I  felt  my 
debt  of  thanks,  but  not  yet  had  you  been  tried  in  other  ways; 
I  only  knew  you  as  a  man  true-hearted,  my  mind  now  wonders 
at  your  active  powers  of  body;  these  two  I  now  begin  to  see 
are  yours;  a  man  may  have  a  heart  most  true  and  faithful,  but 
strength  of  body  may  not  too  be  his ;  bodily  strength  and  per- 
fect honesty  of  heart,  I  now  have  proof  enough  are  yours.  To 
be  content  to  leave  the  tinselled  world,  and  with  swift  foot  to 
follow  me,  who  would  do  this  but  for  some  profit ;  if  without 
profit  to  his  kin,  who  would  not  shun  it?  But  you,  with  no 
private  aim,  have  followed  me,  not  seeking  any  present  recom- 
pense; as  we  nourish  and  bring  up  a  child,  to  bind  together 
and  bring  honor  to  a  family,  so  we  also  reverence  and  obey  a 
father,  to  gain  obedience  and  attention  from  a  begotten  son; 
in  this  way  all  think  of  their  own  advantage;  but  you  have 

325 


336  LIFE  OF  BUDDHA 

come  with  me  disdaining  profit;  with  many  words  I  cannot  hold 
you  here,  so  let  me  say  in  brief  to  you,  we  have  now  ended  our 
relationship;  take,  then,  my  horse  and  ride  back  again;  for  me, 
during  the  long  night  past,  that  place  I  sought  to  reach  now  I 
have  obtained." 

Then  taking  off  his  precious  neck-chain,  he  handed  it  to 
Kandaka.  "  Take  this,"  he  said,  "  I  give  it  you,  let  it  console 
you  in  your  sorrow."  The  precious  jewel  in  the  tire  that  bound 
his  head,  bright-shining,  lighting  up  his  person,  taking  off  and 
placing  in  his  extended  palm,  like  the  sun  which  lights  up 
Sumeru,  he  said,  "  O  Kandaka!  take  this  gem,  and  going  back 
to  where  my  father  is,  take  the  jewel  and  lay  it  reverently  before 
him,  to  signify  my  heart's  relation  to  him;  and  then,  for  me, 
request  the  king  to  stifle  every  fickle  feeling  of  affection,  and 
say  that  I,  to  escape  from  birth  and  age  and  death,  have  entered 
on  the  wild  forest  of  painful  discipline;  not  that  I  may  get  a 
heavenly  birth,  much  less  because  I  have  no  tenderness  of  heart, 
or  that  I  cherish  any  cause  of  bitterness,  but  only  that  I  may 
escape  this  weight  of  SOITOW.  The  accumulated  long-night 
weight  of  covetous  desire  (love),  I  now  desire  to  ease  the  load 
so  that  it  may  be  overthrown  forever;  therefore  I  seek  the  way 
of  ultimate  escape;  if  I  should  obtain  emancipation,  then  shall 
I  never  need  to  put  away  my  kindred,  to  leave  my  home,  to 
sever  ties  of  love.  O!  grieve  not  for  your  son!  The  five  de- 
sires of  sense  beget  the  sorrow;  those  held  by  lust  themselves 
induce  the  sorrow.  My  very  ancestors,  victorious  kings,  think- 
ing their  throne  established  and  immovable,  have  handed  down 
to  me  their  kingly  wealth;  I,  thinking  only  on  religion,  put  it 
all  away;  the  royal  mothers  at  the  end  of  life  their  cherished 
treasures  leave  for  their  sons,  those  sons  who  covet  much  such 
worldly  profit ;  but  I  rejoice  to  have  acquired  religious  wealth ; 
if  you  say  that  I  am  young  and  tender,  and  that  the  time  for 
seeking  wisdom  is  not  come,  you  ought  to  know  that  to  seek 
true  religion,  there  never  is  a  time  not  fit;  impermanence  and 
fickleness,  the  hate  of  death,  these  ever  follow  us,  and  therefore 
I  embrace  the  present  day,  convinced  that  now  is  time  to  seek 
religion.  With  such  entreaties  as  the  above,  you  must  make 
matters  plain  on  my  behalf;  but,  pray  you,  cause  my  father  not 
to  think  longingly  after  me;  let  him  destroy  all  recollection  of 
me,  and  cut  out  from  his  soul  the  ties  of  love;  and  you,  grieve 
not  because  of  what  I  say,  but  recollect  to  give  the  king  my 
message." 


LIFE  OF  BUDDHA  327 

Kandaka  hearing  respectfully  the  words  of  exhortation, 
blinded  and  confused  through  choking  sorrow,  with  hands  out- 
stretched did  worship;  and  answering  the  prince,  he  spoke, 
"  The  orders  that  you  give  me  will,  I  fear,  add  grief  to  grief, 
and  sorrow  thus  increased  will  deepen,  as  the  elephant  who 
struggles  into  deeper  mire.  When  the  ties  of  love  are  rudely 
snapped,  who,  that  has  any  heart,  would  not  grieve!  The 
golden  ore  may  still  by  stamping  be  broken  up,  how  much  more 
the  feelings  choked  with  sorrow!  the  prince  has  grown  up  in  a 
palace,  with  every  care  bestowed  upon  his  tender  person,  and 
now  he  gives  his  body  to  the  rough  and  thorny  forest;  how 
will  he  be  able  to  bear  a  life  of  privation?  When  first  you  or- 
dered me  to  equip  your  steed,  my  mind  was  indeed  sorely 
troubled,  but  the  heavenly  powers  urged  me  on,  causing  me 
to  hasten  the  preparation  of  the  horse,  but  what  is  the  intention 
that  urges  the  prince,  to  resolve  thus  to  leave  his  secure  palace? 
The  people  of  Kapilavastu,  and  all  the  country  afflicted  with 
grief;  your  father,  now  an  old  man,  mindful  of  his  son,  loving 
him  moreover  tenderly;  surely  this  determination  to  leave  your 
home,  this  is  not  according  to  duty;  it  is  wrong,  surely,  to 
disregard  father  and  mother — we  cannot  speak  of  such  a  thing 
with  propriety!  Gotami,  too,  who  has  nourished  you  so  long, 
fed  you  with  milk  when  a  helpless  child,  such  love  as  hers  can- 
not easily  be  forgotten ;  it  is  impossible  surely  to  turn  the  back 
on  a  benefactor;  the  highly  gifted  virtuous  mother  of  a  child,  is 
ever  respected  by  the  most  distinguished  families;  to  inherit 
distinction  and  then  to  turn  round,  is  not  the  mark  of  a  distin- 
guished man.  The  illustrious  child  of  Yasodhara,  who  has  in- 
herited a  kingdom,  rightly  governed,  his  years  now  gradually 
ripening,  should  not  thus  go  away  from  and  forsake  his  home; 
but  though  he  has  gone  away  from  his  royal  father,  and  for- 
saken his  family  and  his  kin,  forbid  it  he  should  still  drive  me 
away,  let  me  not  depart  from  the  feet  of  my  master;  my  heart 
is  bound  to  thee,  as  the  heat  is  bound  up  in  the  boiling  water.  I 
cannot  return  without  thee  to  my  country;  to  return  and  leave 
the  prince  thus,  in  the  midst  of  the  solitude  of  the  desert,  then 
should  I  be  like  Sumanta,  who  left  and  forsook  Rama;  and 
now  if  I  return  alone  to  the  palace,  what  words  can  I  address 
to  the  king?  How  can  I  reply  to  the  reproaches  of  all  the 
dwellers  in  the  palace  with  suitable  words?  Therefore  let  the 
prince  rather  tell  me,  how  I  may  truly  describe,  and  with  what 


328  LIFE  OF  BUDDHA 

device,  the  disfigured  body,  and  the  merit-seeking  condition  of 
the  hermit!  I  am  full  of  fear  and  alarm,  my  tongue  can  utter 
no  words;  tell  me  then  what  words  to  speak;  but  who  is  there 
in  the  empire  will  believe  me?  If  I  say  that  the  moon's  rays 
are  scorching,  there  are  men,  perhaps,  who  may  believe  me; 
but  they  will  not  believe  that  the  prince,  in  his  conduct,  will  act 
without  piety;  for  the  prince's  heart  is  sincere  and  refined,  al- 
ways actuated  with  pity  and  love  to  men.  To  be  deeply  af- 
fected with  love,  and  yet  to  forsake  the  object  of  love,  this  surely 
is  opposed  to  a  constant  mind.  O  then,  for  pity's  sake!  return 
to  your  home,  and  thus  appease  my  foolish  longings." 

The  prince  having  listened  to  Kandaka,  pitying  his  grief 
expressed  in  so  many  words,  with  heart  resolved  and  strong  in 
its  determination,  spoke  thus  to  him  once  more,  and  said: 
"  Why  thus  on  my  account  do  you  feel  the  pain  of  separation? 
you  should  overcome  this  sorrowful  mood,  it  is  for  you  to  com- 
fort yourself;  all  creatures,  each  in  its  way,  foolishly  arguing 
that  all  things  are  constant,  would  influence  me  to-day  not  to 
forsake  my  kin  and  relatives;  but  when  dead  and  come  to  be  a 
ghost,  how  then,  let  them  say,  can  I  be  kept?  My  loving 
mother  when  she  bore  me,  with  deep  affection  painfully  carried 
me,  and  then  when  born  she  died,  not  permitted  to  nourish  me. 
One  alive,  the  other  dead,  gone  by  different  roads,  where  now 
shall  she  be  found  ?  Like  as  in  a  wilderness,  on  some  high  tree, 
all  the  birds  living  with  their  mates  assemble  in  the  evening  and 
at  dawn  disperse,  so  are  the  separations  of  the  world;  the  float- 
ing clouds  rise  like  a  high  mountain,  from  the  four  quarters 
they  fill  the  void,  in  a  moment  again  they  are  separated  and  dis- 
appear; so  is  it  with  the  habitations  of  men;  people  from  the  be- 
ginning have  erred  thus,  binding  themselves  in  society  and  by 
the  ties  of  love,  and  then,  as  after  a  dream,  all  is  dispersed;  do 
not  then  recount  the  names  of  my  relatives;  for  like  the  wood 
which  is  produced  in  spring,  gradually  grows  and  brings  forth 
its  leaves,  which  again  fall  in  the  autumn-chilly-dews — if  the 
different  parts  of  the  same  body  are  thus  divided — how  much 
more  men  who  are  united  in  society!  and  how  shall  the  ties  of 
relationship  escape  rending?  Cease  therefore  your  grief  and 
expostulation,  obey  my  commands  and  return  home;  the 
thought  of  your  return  alone  will  save  me,  and  perhaps  after 
your  return  I  also  may  come  back.  The  men  of  Kapilavastu, 
hearing  that  my  heart  is  fixed,  will  dismiss  from  their  minds 


LIFE  OF  BUDDHA  329 

all  thought  of  me,  but  you  may  make  known  my  words,  *  when 
I  have  escaped  from  the  sad  ocean  of  birth  and  death,  then  af- 
terwards I  will  come  back  again;  but  I  am  resolved,  if  I  obtain 
not  my  quest,  my  body  shall  perish  in  the  mountain  wilds.'  " 
The  white  horse  hearing  the  prince,  as  he  uttered  these  true 
and  earnest  words,  bent  his  knee  and  licked  his  foot,  whilst  he 
sighed  deeply  and  wept.  Then  the  prince  with  his  soft  and 
glossy  palm,  fondly  stroking  the  head  of  the  white  horse,  said, 
"  Do  not  let  sorrow  rise  within,  I  grieve  indeed  at  losing  you, 
my  gallant  steed — so  strong  and  active,  your  merit  now  has 
gained  its  end;  you  shall  enjoy  for  long  a  respite  from  an  evil 
birth,  but  for  the  present  take  as  your  reward  these  precious 
jewels  and  this  glittering  sword,  and  with  them  follow  closely 
after  Kandaka."  The  prince  then  drawing  forth  his  sword, 
glancing  in  the  light  as  the  dragon's  eye,  cut  off  the  knot  of 
hair  with  its  jewelled  stud,  and  forthwith  cast  it  into  space;  as- 
cending upwards  to  the  firmament,  it  floated  there  as  the  wings 
of  the  phcenix ;  then  all  the  Devas  of  the  Trayastrimsa  heavens 
seizing  the  hair,  returned  with  it  to  their  heavenly  abodes;  de- 
siring always  to  adore  the  feet  (offer  religious  service),  how 
much  rather  now  possessed  of  the  crowning  locks,  with  un- 
feigned piety  do  they  increase  their  adoration,  and  shall  do  till 
the  true  law  has  died  away. 

Then  the  royal  prince  thought  thus,  "  My  adornments  now 
are  gone  forever,  there  only  now  remain  these  silken  garments, 
which  are  not  in  keeping  with  a  hermit's  life." 

Then  the  Deva  of  the  Pure  abode,  knowing  the  heart-pon- 
derings  of  the  prince,  transformed  himself  into  a  hunter's  like- 
ness, holding  his  bow,  his  arrows  in  his  girdle,  his  body  girded 
with  a  Kashaya-colored  robe,  thus  he  advanced  in  front  of  the 
prince.  The  prince  considering  this  garment  of  his,  the  color 
of  the  ground,  a  fitting  pure  attire,  becoming  to  the  utmost  the 
person  of  a  Rishi,  not  fit  for  a  hunter's  dress,  forthwith  called 
to  the  hunter,  as  he  stood  before  him,  in  accents  soft,  and  thus 
addressed  him :  "  That  dress  of  thine  belikes  me  much,  as  if  it 
were  not  foul,  and  this  my  dress  I'll  give  thee  in  exchange,  so 
please  thee." 

The  hunter  then  addressed  the  prince,  "  Although  I  ill  can 
spare  this  garment,  which  I  use  as  a  disguise  among  the  deer, 
that  alluring  them  within  reach  I  may  kill  them,  notwithstand- 
ing, as  it  so  pleases  you,  I  am  now  willing  to  bestow  it  in  ex- 


33<> 


LIFE  OF  BUDDHA 


change  for  yours."    The  hunter  having  received  the  sumptu- 
ous dress,  took  again  his  heavenly  body. 

The  prince  and  Kandaka,  the  coachman,  seeing  this,  thought 
deeply  thus :  "  This  garment  is  of  no  common  character,  it  is 
not  what  a  worldly  man  has  worn  " — and  in  the  prince's  heart 
great  joy  arose,  as  he  regarded  the  coat  with  double  reverence, 
and  forthwith  giving  all  the  other  things  to  Kandaka,  he  him- 
self was  clad  in  it,  of  Kashaya  color;  then  like  the  dark  and  low- 
ering cloud,  that  surrounds  the  disc  of  the  sun  or  moon,  he  for 
a  moment  gazed,  scanning  his  steps,  then  entered  on  the  her- 
mit's grot;  Kandaka  following  him  with  wistful  eyes,  his  body 
disappeared,  nor  was  it  seen  again.  "  My  lord  and  master  now 
has  left  his  father's  house,  his  kinsfolk  and  myself,"  he  cried; 
"  he  now  has  clothed  himself  in  hermit's  garb,  and  entered  the 
painful  forest."  Raising  his  hands  he  called  on  Heaven,  o'er- 
powered  with  grief  he  could  not  move;  till  holding  by  the  white 
steed's  neck,  he  tottered  forward  on  the  homeward  road,  turn- 
ing again  and  often  looking  back,  his  body  going  on,  his  heart 
back-hastening;  now  lost  in  thought  and  self- forgetful,  now 
looking  down  to  earth,  then  raising  up  his  drooping  eye  to 
heaven,  falling  at  times  and  then  rising  again,  thus  weeping  as 
he  went,  he  pursued  his  way  homewards. 

Entering  the  Place  of  Austerities 

The  prince  having  dismissed  Kandaka,  as  he  entered  the 
Rishis'  abode,  his  graceful  body  brightly  shining,  lit  up  on  every 
side  the  forest  "place  of  suffering";  himself  gifted  with  every 
excellence,  according  to  his  gifts,  so  were  they  reflected.  As 
the  lion,  the  king  of  beasts,  when  he  enters  among  the  herd  of 
beasts,  drives  from  their  minds  all  thoughts  of  common  things, 
as  now  they  watch  the  true  form  of  their  kind,  so  those  Rishi 
masters  assembled  there,  suddenly  perceiving  the  miraculous 
portent,  were  struck  with  awe  and  fearful  gladness,  as  they 
gazed  with  earnest  eyes  and  hands  conjoined.  The  men  and 
women,  engaged  in  various  occupations,  beholding  him,  with 
unchanged  attitudes,  gazed  as  the  gods  look  on  King  Sakra, 
with  constant  look  and  eyes  unmoved;  so  the  Rishis,  with  their 
feet  fixed  fast,  looked  at  him  even  thus;  whatever  in  their  hands 
they  held,  without  releasing  it,  they  stopped  and  looked;  even 
as  the  ox  when  yoked  to  the  wain,  his  body  bound,  his  mind 


LIFE  OF  BUDDHA 


331 


also  restrained;  so  also  the  followers  of  the  holy  Rishis,  each 
called  the  other  to  behold  the  miracle.  The  peacocks  and  the 
other  birds  with  cries  commingled  flapped  their  wings;  the 
Brahmakarins  holding  the  rules  of  deer,  following  the  deer  wan- 
dering through  mountain  glades,  as  the  deer  coarse  of  nature, 
with  flashing  eyes,  regard  the  prince  with  fixed  gaze;  so  follow- 
ing the  deer,  those  Brahmakarins  intently  gaze  likewise,  look- 
ing at  the  exceeding  glory  of  the  Ikshvaku.  As  the  glory  of 
the  rising  sun  is  able  to  affect  the  herds  of  milch  kine,  so  as  to 
increase  the  quantity  of  their  sweet-scented  milk,  so  those  Brah- 
makarins, with  wondrous  joy,  thus  spoke  one  to  the  other: 
"Surely  this  is  one  of  the  eight  Vasu  Devas";  others,  "this 
is  one  of  the  two  Asvins  ";  others,  "  this  is  Mara  ";  others,  "  this 
is  one  of  the  Brahmakayikas  ";  others,  "this  is  Suryadeva  or 
Kandradeva,  coming  down;  are  they  not  seeking  here  a  sacri- 
fice which  is  their  due?  Come  let  us  haste  to  offer  our  religious 
services!  " 

The  prince,  on  his  part,  with  respectful  mien  addressed  to 
them  polite  salutation.  Then  Bodhisattva,  looking  with  care 
in  every  direction  on  the  Brahmakarins  occupying  the  wood, 
each  engaged  in  his  religious  duties,  all  desirous  of  the  delights 
of  heaven,  addressed  the  senior  Brahmakarin,  and  asked  him 
as  to  the  path  of  true  religion.  "  Now  having  just  come  here, 
I  do  not  yet  know  the  rules  of  your  religious  life.  I  ask  you 
therefore  for  information,  and  I  pray  explain  to  me  what  I 
ask." 

On  this  that  twice-born  (Brahman)  in  reply  explained  in  suc- 
cession all  the  modes  of  painful  discipline,  and  the  fruits  ex- 
pected as  their  result.  How  some  ate  nothing  brought  from 
inhabited  places  but  that  produced  from  pure  water,  others 
edible  roots  and  tender  twigs,  others  fruits  and  flowers  fit  for 
food,  each  according  to  the  rules  of  his  sect,  clothing  and  food 
in  each  case  different ;  some  living  amongst  bird-kind,  and  like 
them  capturing  and  eating  food;  others  eating  as  the  deer  the 
grass  and  herbs;  others  living  like  serpents,  inhaling  air;  oth- 
ers eating  nothing  pounded  in  wood  or  stone ;  some  eating  with 
two  teeth,  till  a  wound  be  formed;  others,  again,  begging  their 
food  and  giving  it  in  charity,  taking  only  the  remnants  for 
themselves;  others,  again,  who  let  water  continually  drip  on 
their  heads  and  those  who  offer  up  with  fire;  others  who  prac- 
tise water-dwelling  like  fish;  thus  there  are  Brahmakarins  of 


33* 


LIFE  OF  BUDDHA 


every  sort,  who  practise  austerities,  that  they  may  at  the  end 
of  life  obtain  a  birth  in  heaven,  and  by  their  present  sufferings 
afterwards  obtain  peaceable  fruit." 

The  lord  of  men,  the  excellent  master,  hearing  all  their  modes 
of  sorrow-producing  penance,  not  perceiving  any  element  of 
truth  in  them,  experienced  no  joyful  emotion  in  his  heart;  lost 
in  thought,  he  regarded  the  men  with  pity,  and  with  his  heart 
in  agreement  his  mouth  thus  spake:  "  Pitiful  indeed  are  such 
sufferings !  and  merely  in  quest  of  a  human  or  heavenly  reward, 
ever  revolving  in  the  cycle  of  birth  or  death,  how  great  your 
sufferings,  how  small  the  recompense!  Leaving  your  friends, 
giving  up  honorable  position ;  with  a  firm  purpose  to  obtain  the 
joys  of  heaven,  although  you  may  escape  little  sorrows,  yet  in 
the  end  involved  in  great  sorrow;  promoting  the  destruction  of 
your  outward  form,  and  undergoing  every  kind  of  painful  pen- 
ance, and  yet  seeking  to  obtain  another  birth;  increasing  and 
prolonging  the  causes  of  the  five  desires,  not  considering  that 
herefrom  birth  and  death,  undergoing  suffering  and,  by  that, 
seeking  further  suffering;  thus  it  is  that  the  world  of  men, 
though  dreading  the  approach  of  death,  yet  strive  after  renewed 
birth;  and  being  thus  born,  they  must  die  again.  Although 
still  dreading  the  power  of  suffering,  yet  prolonging  their  stay 
in  the  sea  of  pain.  Disliking  from  their  heart  their  present  kind 
of  life,  yet  still  striving  incessantly  after  other  life;  enduring 
affliction  that  they  may  partake  of  joy;  seeking  a  birth  in 
heaven,  to  suffer  further  trouble;  seeking  joys,  whilst  the  heart 
sinks  with  feebleness.  For  this  is  so  with  those  who  oppose 
right  reason;  they  cannot  but  be  cramped  and  poor  at  heart. 
But  by  earnestness  and  diligence,  then  we  conquer.  Walking 
in  the  path  of  true  wisdom,  letting  go  both  extremes,  we  then 
reach  ultimate  perfection;  to  mortify  the  body,  if  this  is  re- 
ligion, then  to  enjoy  rest,  is  something  not  resulting  from  re- 
ligion. To  walk  religiously  and  afterwards  to  receive  happi- 
ness, this  is  to  make  the  fruit  of  religion  something  different 
from  religion;  but  bodily  exercise  is  but  the  cause  of  death, 
strength  results  alone  from  the  mind's  intention;  if  you  remove 
from  conduct  the  purpose  of  the  mind,  the  bodily  act  is  but  as 
rotten  wood;  wherefore,  regulate  the  mind,  and  then  the  body 
will  spontaneously  go  right.  You  say  that  to  eat  pure  things 
is  a  cause  of  religious  merit,  but  the  wild  beasts  and  the  children 
of  poverty  ever  feed  on  these  fruits  and  medicinal  herbs;  these 


LIFE  OF  BUDDHA 


333 


then  ought  to  gain  much  religious  merit.  But  if  you  say  that 
the  heart  being  good  then  bodily  suffering  is  the  cause  of  fur- 
ther merit,  then  I  ask  why  may  not  those  who  live  in  ease,  also 
possess  a  virtuous  heart?  If  joys  are  opposed  to  a  virtuous 
heart,  a  virtuous  heart  may  also  be  opposed  to  bodily  suffering; 
if,  for  instance,  all  those  heretics  profess  purity  because  they 
use  water  in  various  ways,  then  those  who  thus  use  water  among 
men,  even  with  a  wicked  mind,  yet  ought  ever  to  be  pure.  But 
if  righteousness  is  the  groundwork  of  a  Rishi's  purity,  then  the 
idea  of  a  sacred  spot  as  his  dwelling,  being  the  cause  of  his 
righteousness  is  wrong.  What  is  reverenced,  should  be  known 
and  seen.  Reverence  indeed  is  due  to  righteous  conduct,  but 
let  it  not  redound  to  the  place  or  mode  of  life." 

Thus  speaking  at  large  on  religious  questions,  they  went  on 
till  the  setting  sun.  He  then  beheld  their  rites  in  connection 
with  sacrifice  to  fire,  the  drilling  for  sparks  and  the  fanning  into 
flame,  also  the  sprinkling  of  the  butter  libations,  also  the  chant- 
ing of  the  mystic  prayers,  till  the  sun  went  down.  The  prince 
considering  these  acts,  could  not  perceive  the  right  reason  of 
them,  and  was  now  desirous  to  turn  and  go.  Then  all  those 
Brahmakarins  came  together  to  him  to  request  him  to  stay;  re- 
garding with  reverence  the  dignity  of  Bodhisattva,  very  de- 
sirous, they  earnestly  besought  him :  "  You  have  come  from  an 
irreligious  place,  to  this  wood  where  true  religion  flourishes, 
and  yet,  now,  you  wish  to  go  away;  we  beg  you,  then,  on  this 
account,  to  stay."  All  the  old  Brahmakarins,  with  their  twisted 
hair  and  bark  clothes,  came  following  after  Bodhisattva,  asking 
him  as  a  god  to  stay  a  little  while.  Bodhisattva  seeing  these 
aged  ones  following  him,  their  bodies  worn  with  macerations, 
stood  still  and  rested  beneath  a  tree ;  and  soothing  them,  urged 
them  to  return.  Then  all  the  Brahmakarins,  young  and  old, 
surrounding  him,  made  their  request  with  joined  hands :  "  You 
who  have  so  unexpectedly  arrived  here,  amid  these  garden 
glades  so  full  of  attraction,  why  now  are  you  leaving  them  and 
going  away,  to  seek  perfection  in  the  wilderness?  As  a  man 
loving  long  life,  is  unwilling  to  let  go  his  body,  so  we  are  even 
thus ;  would  that  you  would  stop  awhile.  This  is  a  spot  where 
Brahmans  and  Rishis  have  ever  dwelt,  royal  Rishis  and  heaven- 
ly Rishis,  these  all  have  dwelt  within  these  woods.  The  places 
on  the  borders  of  the  snowy  mountains,  where  men  of  high 
birth  undergo  their  penance,  those  places  are  not  to  be  com- 


334  LIFE  OF  BUDDHA 

pared  to  this.  All  the  body  of  learned  masters  from  this  place 
have  reached  heaven;  all  the  learned  Rishis  who  have  sought 
religious  merit,  have  from  this  place  and  northwards  found  it ; 
those  who  have  attained  a  knowledge  of  the  true  law,  and 
gained  divine  wisdom  come  not  from  southwards ;  if  you  indeed 
see  us  remiss  and  not  earnest  enough,  practising  rules  not  pure, 
and  on  that  account  are  not  pleased  to  stay,  then  we  are  the 
ones  that  ought  to  go ;  you  can  still  remain  and  dwell  here ;  all 
these  different  Brahmakarins  ever  desire  to  find  companions  in 
their  penances.  And  you,  because  you  are  conspicuous  for 
your  religious  earnestness,  should  not  so  quickly  cast  away 
their  society:  if  you  can  remain  here,  they  will  honor  you  as 
god  Sakra,  yea!  as  the  Devas  pay  worship  to  Brihaspati." 

Then  Bodhisattva  answered  the  Brahmakarins  and  told  them 
what  his  desires  were :  "  I  am  seeking  for  a  true  method  of 
escape,  I  desire  solely  to  destroy  all  mundane  influences;  but 
you,  with  strong  hearts,  practise  your  rules  as  ascetics,  and  pay 
respectful  attention  to  such  visitors  as  may  come.  My  heart 
indeed  is  moved  with  affection  towards  you,  for  pleasant  con- 
versation is  agreeable  to  all,  those  who  listen  are  affected  there- 
by; and  so  hearing  your  words,  my  mind  is  strengthened  in 
religious  feeling;  you  indeed  have  all  paid  me  much  respect,  in 
agreement  with  the  courtesy  of  your  religious  profession;  but 
now  I  am  constrained  to  depart,  my  heart  grieves  thereat  ex- 
ceedingly: first  of  all,  having  left  my  own  kindred,  and  now 
about  to  be  separated  from  you.  The  pain  of  separation  from 
associates,  this  pain  is  as  great  as  the  other ;  it  is  impossible  for 
my  mind  not  to  grieve,  as  it  is  not  to  see  others'  faults.  But 
you,  by  suffering  pain,  desire  earnestly  to  obtain  the  joys  of 
birth  in  heaven;  whilst  I  desire  to  escape  from  the  three  worlds, 
and  therefore  I  give  up  what  my  reason  tells  me  must  be  re- 
jected. The  law  which  you  practise,  you  inherit  from  the  deeds 
of  former  teachers,  but  I,  desiring  to  destroy  all  combination, 
seek  a  law  which  admits  of  no  such  accident.  And,  therefore, 
I  cannot  in  this  grove  delay  for  a  longer  while  in  fruitless 
discussions." 

At  this  time  all  the  Brahmakarins,  hearing  the  words  spoken 
by  Bodhisattva,  words  full  of  right  reason  and  truth,  very  ex- 
cellent in  the  distinction  of  principles,  their  hearts  rejoiced  and 
exulted  greatly,  and  deep  feelings  of  reverence  were  excited 
within  them. 


LIFE  OF  BUDDHA 


335 


At  this  time  there  was  one  Brahmakarin,  who  always  slept  in 
the  dust,  with  tangled  hair  and  raiment  of  the  bark  of  trees,  his 
eyes  bleared,  preparing  himself  in  an  ascetic  practice  called 
"  high-nose."7  This  one  addressed  Bodhisattva  in  the  follow- 
ing words:  "  Strong  in  will!  bright  in  wisdom!  firmly  fixed  in 
resolve  to  escape  the  limits  of  birth,  knowing  that  in  escape 
from  birth  there  alone  is  rest,  not  affected  by  any  desire  after 
heavenly  blessedness,  the  mind  set  upon  the  eternal  destruction 
of  the  bodily  form,  you  are  indeed  miraculous  in  appearance, 
as  you  are  alone  in  the  possession  of  such  a  mind.  To  sacrifice 
to  the  gods,  and  to  practise  every  kind  of  austerity,  all  this  is 
designed  to  secure  a  birth  in  heaven,  but  here  there  is  no  morti- 
fication of  selfish  desire,  there  is  still  a  selfish  personal  aim ;  but 
to  bend  the  will  to  seek  final  escape,  this  is  indeed  the  work  of 
a  true  teacher,  this  is  the  aim  of  an  enlightened  master;  this 
place  is  no  right  halting-place  for  you ;  you  ought  to  proceed 
to  Mount  Pinda:  there  dwells  a  great  Muni,  whose  name  is 
A-lo-lam.  He  only  has  reached  the  end  of  religious  aims,  the 
most  excellent  eye  of  the  law.  Go,  therefore,  to  the  place  where 
he  dwells,  and  listen  there  to  the  true  exposition  of  the  law. 
This  will  make  your  heart  rejoice,  as  you  learn  to  follow  the 
precepts  of  his  system.  As  for  me,  beholding  the  joy  of  your 
resolve,  and  fearing  that  I  shall  not  obtain  rest,  I  must  once 
more  let  go  those  following  me,  and  seek  other  disciples; 
straighten  my  head  and  gaze  with  my  full  eyes ;  anoint  my  lips 
and  cleanse  my  teeth;  cover  my  shoulders  and  make  bright  my 
face,  smooth  my  tongue  and  make  it  pliable.  Thus,  O  excel- 
lently marked  sir !  fully  drinking  at  the  fountain  of  the  water 
you  give,  I  shall  escape  from  the  unfathomable  depths.  In  the 
world  nought  is  comparable  to  this,  that  which  old  men  and 
Rishis  have  not  known,  that  shall  I  know  and  obtain." 

Bodhisattva  having  listened  to  these  words,  left  the  company 
of  the  Rishis,  whilst  they  all,  turning  round  him  to  the  right, 
returned  to  their  place. 

*  That  is,  raising  his  nose  to  look  up  at  the  sun. 


336  LIFE  OF  BUDDHA 


The  General  Grief  of  the  Palace 

Kandaka  leading  back  the  horse,  opening  the  way  for  his 
heart's  sorrow,  as  he  went  on,  lamented  and  wept:  unable  to 
disburden  his  soul.  First  of  all  with  the  royal  prince,  passing 
along  the  road  for  one  night,  but  now  dismissed  and  ordered  to 
return.  As  the  darkness  of  night  closed  on  him,  irresolute  he 
wavered  in  mind.  On  the  eighth  day  approaching  the  city,  the 
noble  horse  pressed  onwards,  exhibiting  all  his  qualities  of 
speed;  but  yet  hesitating  as  he  looked  around  and  beheld  not 
the  form  of  the  royal  prince;  his  four  members  bent  down  with 
toil,  his  head  and  neck  deprived  of  their  glossy  look,  whinnying 
as  he  went  on  with  grief,  he  refused  night  and  day  his  grass  and 
water,  because  he  had  lost  his  lord,  the  deliverer  of  men.  Re- 
turning thus  to  Kapilavastu,  the  whole  country  appeared  with- 
ered and  bare,  as  when  one  comes  back  to  a  deserted  village;  or 
as  when  the  sun  hidden  behind  Sumeru  causes  darkness  to 
spread  over  the  world.  The  fountains  of  water  sparkled  no 
more,  the  flowers  and  fruits  were  withered  and  dead,  the  men 
and  women  in  the  streets  seemed  lost  in  grief  and  dismay.  Thus 
Kandaka  with  the  white  horse  went  on  sadly  and  with  slow 
advance,  silent  to  those  inquiring,  wearily  progressing  as  when 
accompanying  a  funeral;  so  they  went  on,  whilst  all  the  spec- 
tators seeing  Kandaka,  but  not  observing  the  royal  Sakya 
prince,  raised  piteous  cries  of  lamentation  and  wept;  as  when 
the  charioteer  returned  without  Rama. 

Then  one  by  the  side  of  the  road,  with  his  body  bent,  called 
out  to  Kandaka :  "  The  prince,  beloved  of  the  world,  the  de- 
fender of  his  people,  the  one  you  have  taken  away  by  stealth, 
where  dwells  he  now?  "  Kandaka,  then,  with  sorrowful  heart, 
replied  to  the  people  and  said :  "  I  with  loving  purpose  followed 
after  him  whom  I  loved ;  'tis  not  I  who  have  deserted  the  prince, 
but  by  him  have  I  been  sent  away;  by  him  who  now  has  given 
up  his  ordinary  adornments,  and  with  shaven  head  and  religious 
garb,  has  entered  the  sorrow-giving  grove." 

Then  the  men  hearing  that  he  had  become  an  ascetic,  were 
oppressed  with  thoughts  of  wondrous  boding;  they  sighed  with 
heaviness  and  wept,  and  as  their  tears  coursed  down  their 
cheeks,  they  spake  thus  one  to  the  other:  "  What  then  shall  we 
do?  "  Then  they  all  exclaimed  at  once,  "  Let  us  haste  after 


LIFE  OF  BUDDHA  337 

him  in  pursuit;  for  as  when  a  man's  bodily  functions  fail,  his 
frame  dies  and  his  spirit  flees,  so  is  the  prince  our  life,  and  he 
our  life  gone,  how  shall  we  survive?  This  city,  perfected  with 
slopes  and  woods;  those  woods,  that  cover  the  slopes  of  the 
city,  all  deprived  of  grace,  ye  lie  as  Bharata  when  killed ! " 

Then  the  men  and  women  within  the  town,  vainly  supposing 
the  prince  had  come  back,  in  haste  rushed  out  to  the  heads  of 
the  way,  and  seeing  the  horse  returning  alone,  not  knowing 
whether  the  prince  was  safe  or  lost,  began  to  weep  and  to  raise 
every  piteous  sound;  and  said,  "  Behold!  Kandaka  advancing 
slowly  with  the  horse,  comes  back  with  sighs  and  tears;  surely 
he  grieves  because  the  prince  is  lost."  And  thus  sorrow  is 
added  to  sorrow! 

Then  like  a  captive  warrior  is  drawn  before  the  king  his  mas- 
ter, so  did  he  enter  the  gates  with  tears,  his  eyes  filled  so  that 
he  said  nought.  Then  looking  up  to  heaven  he  loudly  groaned ; 
and  the  white  horse  too  whined  piteously;  then  all  the  varied 
birds  and  beasts  in  the  palace  court,  and  all  the  horses  within 
the  stables,  hearing  the  sad  whinnying  of  the  royal  steed,  re- 
plied in  answer  to  him,  thinking  "  now  the  prince  has  come 
back."  But  seeing  him  not,  they  ceased  their  cries! 

And  now  the  women  of  the  after-palace,  hearing  the  cries  of 
the  horses,  birds,  and  beasts,  their  hair  dishevelled,  their  faces 
wan  and  yellow,  their  forms  sickly  to  look  at,  their  mouths  and 
lips  parched,  their  garments  torn  and  unwashed,  the  soil  and 
heat  not  cleansed  from  their  bodies,  their  ornaments  all  thrown 
aside,  disconsolate  and  sad,  cheerless  in  face,  raised  their  bodies, 
without  any  grace,  even  as  the  feeble  little  morning  star;  their 
garments  torn  and  knotted,  soiled  like  the  appearance  of  a  rob- 
ber, seeing  Kandaka  and  the  royal  horse  shedding  tears  instead 
of  the  hoped-for  return,  they  all,  assembled  thus,  uttered  their 
cry,  even  as  those  who  weep  for  one  beloved  just  dead.  Con- 
fused and  wildly  they  rushed  about,  as  a  herd  of  oxen  that  have 
lost  their  way. 

Mahapragapati  Gotami,  hearing  that  the  prince  had  not  re- 
turned, fell  fainting  on  the  ground,  her  limbs  entirely  deprived 
of  strength,  even  as  some  mad  tornado  wind  crushes  the  golden- 
colored  plantain  tree;  and  again,  hearing  that  her  son  had  be- 
come a  recluse,  deeply  sighing  and  with  increased  sadness  she 
thought,  "Alas!  those  glossy  locks  turning  to  the  right,  each 
hair  produced  from  each  orifice,  dark  and  pure,  gracefully  shin- 

VOL.  V.— 22 


338  LIFE  OF  BUDDHA 

ing,  sweeping  the  earth  when  loose,8  or  when  so  determined, 
bound  together  in  a  heavenly  crown,  and  now  shorn  and  lying 
in  the  grass!  Those  rounded  shoulders  and  that  lion  step! 
Those  eyes  broad  as  the  ox-king's,  that  body  shining  bright  as 
yellow  gold;  that  square  breast  and  Brahma  voice;  that  you! 
possessing  all  these  excellent  qualities,  should  have  entered  on 
the  sorrow-giving  forest;  what  fortune  now  remains  for  the 
world,  losing  thus  the  holy  king  of  earth?  That  those  delicate 
and  pliant  feet,  pure  as  the  lily  and  of  the  same  color,  should 
now  be  torn  by  stones  and  thorns;  O  how  can  such  feet  tread 
on  such  ground!  Born  and  nourished  in  the  guarded  palace, 
clad  with  garments  of  the  finest  texture,  washed  in  richly 
scented  water,  anointed  with  the  choicest  perfumes,  and  now 
exposed  to  chilling  blasts  and  dews  of  night,  O !  where  during 
the  heat  or  the  chilly  morn  can  rest  be  found !  Thou  flower  of 
all  thy  race !  Confessed  by  all  the  most  renowned !  Thy  virtu- 
ous qualities  everywhere  talked  of  and  exalted,  ever  reverenced, 
without  self-seeking!  why  hast  thou  unexpectedly  brought  thy- 
self upon  some  morn  to  beg  thy  food  for  life !  Thou  who  wert 
wont  to  repose  upon  a  soft  and  kingly  couch,  and  indulge  in 
every  pleasure  during  thy  waking  hours :  how  canst  thou  en- 
dure the  mountain  and  the  forest  wilds,  on  the  bare  grass  to 
make  thyself  a  resting-place !  " 

Thus  thinking  of  her  son — her  heart  was  full  of  sorrow,  dis- 
consolate she  lay  upon  the  earth.  The  waiting  women  raised 
her  up,  and  dried  the  tears  from  off  her  face,  whilst  all  the  other 
courtly  ladies,  overpowered  with  grief,  their  limbs  relaxed,  their 
minds  bound  fast  with  woe,  unmoved  they  sat  like  pictured- 
folk. 

And  now  Yasodhara,  deeply  chiding,  spoke  thus  to  Kan- 
daka:  "  Where  now  dwells  he,  who  ever  dwells  within  my  mind? 
You  two  went  forth,  the  horse  a  third,  but  now  two  only  have 
returned!  My  heart  is  utterly  o'erborne  with  grief,  filled  with 
anxious  thoughts,  it  cannot  rest.  And  you,  deceitful  man  !  Un- 
trustworthy and  false  associate!  evil  contriver!  plainly  revealed 
a  traitor,  a  smile  lurks  underneath  thy  tears!  Escorting  him  in 
going;  returning  now  with  wails!  Not  one  at  heart — but  in 
league  against  him — openly  constituted  a  friend  and  well- 
wisher,  concealing  underneath  a  treacherous  purpose;  so  thou 

•  This  description  of  the  prince's  hair       the  curls  denote  the  shaven  head  of  the 
seems    to    contradict    the    head    arrange-        recluse, 
mem    ol    the    figures    of    Buddha,   unless 


LIFE  OF  BUDDHA  339 

hast  caused  the  sacred  prince  to  go  forth  once  and  not  return 
again!  No  questioning  the  joy  you  feel!  Having  done  ill  you 
now  enjoy  the  fruit;  better  far  to  dwell  with  an  enemy  of  wis- 
dom, than  work  with  one  who,  while  a  fool,  professes  friend- 
ship. Openly  professing  sweetness  and  light,  inwardly  a 
scheming  and  destructive  enemy.  And  now  this  royal  and 
kingly  house,  in  one  short  morn  is  crushed  and  ruined!  All 
these  fair  and  queen-like  women,  with  grief  o'erwhelmed,  their 
beauty  marred,  their  breathing  choked  with  tears  and  sobs, 
their  faces  soiled  with  crossing  tracks  of  grief!  Even  the  queen 
(Maya)  when  in  life,  resting  herself  on  him,  as  the  great  snowy 
mountains  repose  upon  the  widening  earth,  through  grief  in 
thought  of  what  would  happen,  died.  How  sad  the  lot  of  these 
— within  these  open  lattices — these  weeping  ones,  these  deeply 
wailing!  Born  in  another  state  than  hers  in  heaven,  how  can 
their  grief  be  borne !  "  Then  speaking  to  the  horse  she  said, 
"  Thou  unjust !  what  dulness  this — to  carry  off  a  man,  as  in  the 
darkness  some  wicked  thief  bears  off  a  precious  gem.  When 
riding  thee  in  time  of  battle,  swords,  and  javelins  and  arrows, 
none  of  these  alarmed  or  frighted  thee!  But  now  what  fitful- 
ness  of  temper  this,  to  carry  off  by  violence,  to  rob  my  soul  of 
one,  the  choicest  jewel  of  his  tribe.  O!  thou  art  but  a  vicious 
reptile,  to  do  such  wickedness  as  this!  to-day  thy  woeful 
lamentation  sounds  everywhere  within  these  palace  walls,  but 
when  you  stole  away  my  cherished  one,  why  wert  thou  dumb 
and  silent  then !  if  then  thy  voice  had  sounded  loud,  and  roused 
the  palace  inmates  from  their  sleep,  if  then  they  had  awoke  and 
slumbered  not,  there  would  not  have  ensued  the  present  sor- 
row." 

Kandaka,  hearing  these  sorrowful  words,  drawing  in  his 
breath  and  composing  himself,  wiping  away  his  tears,  with 
hands  clasped  together,  answered :  "  Listen  to  me,  I  pray,  in 
self-justification — be  not  suspicious  of,  nor  blame  the  royal 
horse,  nor  be  thou  angry  with  me,  either.  For  in  truth  no  fault 
has  been  committed  by  us.  It  is  the  gods  who  have  effected 
this.  For  I,  indeed,  extremely  reverenced  the  king's  command, 
it  was  the  gods  who  drove  him  to  the  solitudes,  urgently  lead- 
ing on  the  horse  with  him:  thus  they  went  together  fleet  as 
with  wings,  his  breathing  hushed!  suppressed  was  every  sound, 
his  feet  scarce  touched  the  earth!  The  city  gates  wide  open- 
ing of  themselves!  all  space  self-lighted!  this  was  the  work 


340  LIFE  OF  BUDDHA 

indeed  of  the  gods;  and  what  was  I,  or  what  my  strength,  com- 
pared with  theirs?  " 

Yasodhara  hearing  these  words,  her  heart  was  lost  in  deep 
consideration!  the  deeds  accomplished  by  the  gods  could  not 
be  laid  to  others'  charge,  as  faults ;  and  so  she  ceased  her  angry 
chiding,  and  allowed  her  great  consuming  grief  to  smoulder. 
Thus  prostrate  on  the  ground  she  muttered  out  her  sad  com- 
plaints, "  That  the  two  doves  should  be  divided !  Now,"  she 
cried,  "  my  stay  and  my  support  is  lost,  between  those  once 
agreed  in  life,  separation  has  sprung  up!  those  who  were  at  one 
as  to  religion  are  now  divided !  where  shall  I  seek  another  mode 
of  life?  In  olden  days  the  former  conquerors  greatly  rejoiced 
to  see  their  kingly  retinue;  these  with  their  wives  in  company, 
in  search  of  highest  wisdom,  roamed  through  groves  and  plains. 
And  now,  that  he  should  have  deserted  me!  and  what  is  the 
religious  state  he  seeks!  the  Brahman  ritual  respecting  sacri- 
fice, requires  the  wife  to  take  part  in  the  offering,  and  because 
they  both  share  in  the  service  they  shall  both  receive  a  common 
reward  hereafter!  but  you  O  prince!  art  niggard  in  your  re- 
ligious rites,  driving  me  away,  and  wandering  forth  alone!  Is 
it  that  you  saw  me  jealous,  and  so  turned  against  me!  that  you 
now  seek  someone  free  from  jealousy!  or  did  you  see  some 
other  cause  to  hate  me,  that  you  now  seek  to  find  a  heaven-born 
nymph !  But  why  should  one  excelling  in  every  personal  grace 
seek  to  practise  self-denying  austerities !  is  it  that  you  despise  a 
common  lot  with  me,  that  variance  rises  in  your  breast  against 
your  wife!  Why  does  not  Rahula  fondly  repose  upon  your 
knee.  Alas!  alas!  unlucky  master!  full  of  grace  without,  but 
hard  at  heart!  The  glory  and  the  pride  of  all  your  tribe,  yet 
hating  those  who  reverence  you !  O !  can  it  be,  you  have  turned 
your  back  for  good  upon  your  little  child,  scarce  able  yet  to 
smile!  My  heart  is  gone!  and  all  my  strength!  my  lord  has 
fled,  to  wander  in  the  mountains!  he  cannot  surely  thus  forget 
me!  he  is  then  but  a  man  of  wood  or  stone."  Thus  having 
spoken,  her  mind  was  dulled  and  darkened,  she  muttered  on, 
or  spoke  in  wild  mad  words,  or  fancied  that  she  saw  strange 
sights,  and  sobbing  past  the  power  of  self-restraint,  her  breath 
grew  less,  and  sinking  thus,  she  fell  asleep  upon  the  dusty 
ground!  The  palace  ladies  seeing  this,  were  wrung  with  heart- 
felt sorrow,  just  as  the  full-blown  lily,  struck  by  the  wind  and 
hail,  is  broken  down  and  withered. 


LIFE  OF  BUDDHA  341 

And  now  the  king,  his  father,  having  lost  the  prince,  was 
filled,  both  night  and  day,  with  grief;  and  fasting,  sought  the 
gods  for  help.  He  prayed  that  they  would  soon  restore  him, 
and  having  prayed  and  finished  sacrifice,  he  went  from  out  the 
sacred  gates ;  then  hearing  all  the  cries  and  sounds  of  mourning, 
his  mind  distressed  became  confused,  as  when  heaven's  thun- 
dering and  lightning  put  to  bewildering  flight  a  herd  of  ele- 
phants. Then  seeing  Kandaka  with  the  royal  steed,  after  long 
questioning,  finding  his  son  a  hermit,  fainting  he  fell  upon  the 
earth,  as  when  the  flag  of  Indra  falls  and  breaks.  Then  all  the 
ministers  of  state,  upraising  him,  exhort  him,  as  was  right,  to 
calm  himself.  After  awhile,  his  mind  somewhat  recovered, 
speaking  to  the  royal  steed,  he  said:  "  How  often  have  I  ridden 
thee  to  battle,  and  every  time  have  thought  upon  your  excel- 
lence! but  now  I  hate  and  loathe  thee,  more  than  ever  I  have 
loved  or  praised  thee!  My  son,  renowned  for  noble  qualities, 
thou  hast  carried  off  and  taken  from  me ;  and  left  him  'mid  the 
mountain  forests ;  and  now  you  have  come  back  alone ;  take  me, 
then,  quickly  hence  and  go !  And  going,  never  more  come  back 
with  me !  For  since  you  have  not  brought  him  back,  my  life  is 
worth  no  more  preserving;  no  longer  care  I  about  governing! 
My  son  about  me  was  my  only  joy;  as  the  Brahman  Gayanta 
met  death  for  his  son's  sake,  so  I,  deprived  of  my  religious  son, 
will  of  myself  deprive  myself  of  life.  So  Manu,  lord  of  all  that 
lives,  ever  lamented  for  his  son;  how  much  more  I,  a  mortal 
man  deprived  of  mine,  must  lose  all  rest!  In  old  time  the  king 
Aga,  loving  his  son,  wandering  through  the  mountains,  lost  in 
thought,  ended  life,  and  forthwith  was  born  in  heaven.  And 
now  I  cannot  die!  Through  the  long  night  fixed  in  this  sad 
state,  with  this  great  palace  round  me,  thinking  of  my  son, 
solitary  and  athirst  as  any  hungry  spirit;  as  one  who,  thirsty, 
holding  water  in  his  hand,  but  when  he  tries  to  drink  lets  all 
escape,  and  so  remains  athirst  till  death  ensues,  and  after  death 
becomes  a  wandering  ghost;  so  I,  in  the  extremity  of  thirst, 
through  loss,  possessed  once  of  a  son,  but  now  without  a  son, 
still  live  and  cannot  end  my  days !  But  come !  tell  me  at  once 
where  is  my  son!  let  me  not  die  athirst  for  want  of  knowing  this 
and  fall  among  the  Pretas.  In  former  days,  at  least,  my  will 
was  strong  and  firm,  difficult  to  move  as  the  great  earth;  but 
now  I've  lost  my  son,  my  mind  is  dazed,  as  was  in  old  time  the 
king  Dasaratha's. " 


342  LIFE  OF  BUDDHA 

And  now  the  royal  teacher  (Purohita),  an  illustrious  sage, 
with  the  chief  minister,  famed  for  wisdom,  with  earnest  and 
considerate  minds,  both  exhorted  with  remonstrances,  the  king. 
"  Pray  you  (they  said)  arouse  yourself  to  thought,  and  let  not 
grief  cramp  and  hold  your  mind!  in  olden  days  there  were 
mighty  kings,  who  left  their  country,  as  flowers  are  scattered; 
your  son  now  practises  the  way  of  wisdom;  why  then  nurse 
your  grief  and  misery;  you  should  recall  the  prophecy  of  Asita, 
and  reasonably  count  on  what  was  probable!  Think  of  the 
heavenly  joys  which  you,  a  universal  king,  have  inherited!  But 
now,  so  troubled  and  constrained  in  mind,  how  will  it  not  be 
said,  'The  Lord  of  earth  can  change  his  golden-jewel-heart! ' 
Now,  therefore,  send  us  forth,  and  bid  us  seek  the  place  he 
occupies,  then  by  some  stratagem  and  strong  remonstrances, 
and  showing  him  our  earnestness  of  purpose,  we  will  break 
down  his  resolution,  and  thus  assuage  your  kingly  sorrow." 

The  king,  with  joy,  replied  and  said :  "  Would  that  you  both 
would  go  in  haste,  as  swiftly  as  the  Saketa  bird  flies  through  the 
void  for  her  young's  sake;  thinking  of  nought  but  the  royal 
prince,  and  sad  at  heart — I  shall  await  your  search!  " 

The  two  men  having  received  their  orders,  the  king  retired 
among  his  kinsfolk,  his  heart  somewhat  more  tranquillized,  and 
breathing  freely  through  si  throat. 

The  Mission  to  Seek  the  Prince 

The  king  now  suppressing  his  grief,  urged  on  his  great 
teacher  and  chief  minister,  as  one  urges  on  with  whip  a  ready 
horse,  to  hasten  onwards  as  the  rapid  stream;  whilst  they 
fatigued,  yet  with  unflagging  effort,  come  to  the  place  of  the 
sorrow-giving  grove;  then  laying  on  one  side  the  five  outward 
marks  of  dignity  and  regulating  well  their  outward  gestures, 
they  entered  the  Brahmans'  quiet  hermitage,  and  paid  rever- 
ence to  the  Rishis.  They,  on  their  part,  begged  them  to  be 
seated,  and  repeated  the  law  for  their  peace  and  comfort. 

Then' forthwith  they  addressed  the  Rishis  and  said:  "  We  have 
on  our  minds  a  subject  on  which  we  would  ask  for  advice. 
There  is  one  who  is  called  Suddhodana  raga,  a  descendant  of 
the  famous  Ikshvaku  family,  we  are  his  teacher  and  his  minis- 
ter, who  instruct  him  in  the  sacred  books  as  required.  The  king 
indeed  is  like  Indra  for  dignity;  his  son,  like  Ke-yan-to,  in  order 


LIFE  OF  BUDDHA 


343 


to  escape  old  age,  disease,  and  death,  has  become  a  hermit,  and 
depends  on  this;  on  his  account  have  we  come  hither,  with  a 
view  to  let  your  worships  know  of  this." 

Replying,  they  said :  "  With  respect  to  this  youth,  has  he 
long  arms  and  the  signs  of  a  great  man?  Surely  he  is  the  one 
who,  inquiring  into  our  practice,  discoursed  so  freely  on  the 
matter  of  life  and  death.  He  has  gone  to  the  abode  of  Arada, 
to  seek  for  a  complete  mode  of  escape." 

Having  received  this  certain  information,  respectfully  con- 
sidering the  urgent  commands  of  the  anxious  king,  they  dared 
not  hesitate  in  their  undertaking,  but  straightway  took  the  road 
and  hastened  on.  Then  seeing  the  wood  in  which  the  royal 
prince  dwelt,  and  him,  deprived  of  all  outward  marks  of  dig- 
nity, his  body  still  glorious  with  lustrous  shining,  as  when  the 
sun  comes  forth  from  the  black  cloud ;  then  the  religious  teacher 
of  the  country  and  the  great  minister  holding  to  the  true  law, 
put  off  from  them  their  courtly  dress,  and  descending  from  the 
chariot  gradually  advanced,  like  the  royal  Po-ma-ti  and  the 
Rishi  Vasishtha,  went  through  the  woods  and  forests,  and  see- 
ing the  royal  prince  Rama,  each  according  to  his  own  prescribed 
manner,  paid  him  reverence,  as  he  advanced  to  salute  him;  or 
as  Sukra,  in  company  with  Angiras,  with  earnest  heart  paid  rev- 
erence, and  sacrificed  to  Indra  raga. 

Then  the  royal  prince  in  return  paid  reverence  to  the  royal 
teacher  and  the  great  minister,  as  the  divine  Indra  placed  at 
their  ease  Sukra  and  Angiras;  then,  at  his  command,  the  two 
men  seated  themselves  before  the  prince,  as  Pou-na  and  Pushya, 
the  twin  stars  attend  beside  the  moon;  then  the  Purohita  and 
the  great  minister  respectfully  explained  to  the  royal  prince, 
even  as  Pi-li-po-ti  spoke  to  that  Gayanta:  "  Your  royal  father, 
thinking  of  the  prince,  is  pierced  in  heart,  as  with  an  iron  point; 
his  mind  distracted,  raves  in  solitude ;  he  sleeps  upon  the  dusty 
ground;  by  night  and  day  he  adds  to  his  sorrowful  reflections; 
his  tears  flow  down  like  the  incessant  rain;  and  now  to  seek 
you  out,  he  has  sent  us  hither.  Would  that  you  would  listen 
with  attentive  mind ;  we  know  that  you  delight  to  act  religious- 
ly; it  is  certain,  then,  without  a  doubt,  this  is  not  the  time  for 
you  to  enter  the  forest  wilds;  a  feeling  of  deep  pity  consumes 
our  heart!  You,  if  you  be  indeed  moved  by  religion,  ought  to 
feel  some  pity  for  our  case ;  let  your  kindly  feelings  flow  abroad, 
to  comfort  us  who  are  worn  at  heart;  let  not  the  tide  of  sorrow 


344  LIFE  OF  BUDDHA 

and  of  sadness  completely  overwhelm  the  outlets  of  our  heart; 
as  the  torrents  which  roll  down  the  grassy  mountains;  or  the 
calamities  of  tempest,  fiery  heat,  and  lightning;  for  so  the  griev- 
ing heart  has  these  four  sorrows,  turmoil  and  drought,  passion 
and  overthrow.  But  come!  return  to  your  native  place,  the 
time  will  arrive  when  you  can  go  forth  again  as  a  recluse.  But 
now  to  disregard  your  family  duties,  to  turn  against  father  and 
mother,  how  can  this  be  called  love  and  affection?  that  love 
which  overshadows  and  embraces  all.  Religion  requires  not 
the  wild  solitudes;  you  can  practise  a  hermit's  duties  in  your 
home;  studiously  thoughtful,  diligent  in  expedients,  this  is  to 
lead  a  hermit's  life  in  truth.  A  shaven  head,  and  garments 
soiled  with  dirt — to  wander  by  yourself  through  desert  wilds 
— this  is  but  to  encourage  constant  fears,  and  cannot  be  rightly 
called  '  an  awakened  hermit's  life.'  Would  rather  we  might 
take  you  by  the  hand,  and  sprinkle  water  on  your  head,  and 
crown  you  with  a  heavenly  diadem,  and  place  you  underneath 
a  flowery  canopy,  that  all  eyes  might  gaze  with  eagerness  upon 
you;  after  this,  in  truth,  we  would  leave  our  home  with  joy. 
The  former  kings,  Teou-lau-ma,  A-neou-ke-o-sa,  Po-ke-lo-po- 
yau,  Pi-po-lo-'anti,  Pi-ti-o-ke-na,  Na-lo-sha-po-lo,  all  these 
several  kings  refused  not  the  royal  crown,  the  jewels,  and  the 
ornaments  of  person;  their  hands  and  feet  were  adorned  with 
gems,  around  them  were  women  to  delight  and  please,  these 
things  they  cast  not  from  them,  for  the  sake  of  escape;  you  then 
may  also  come  back  home,  and  undertake  both  necessary  du- 
ties; your  mind  prepare  itself  in  higher  law,  whilst  for  the  sake 
of  earth  you  wield  the  sceptre;  let  there  be  no  more  weeping, 
but  comply  with  what  we  say,  and  let  us  publish  it;  and  having 
published  it  with  your  authority,  then  you  may  return  and  re- 
ceive respectful  welcome.  Your  father  and  your  mother,  for 
your  sake,  in  grief  shed  tears  like  the  great  ocean;  having  no 
stay  and  no  dependence  now — no  source  from  which  the  Sakya 
stem  may  grow — you  ought,  like  the  captain  of  the  ship,  to 
bring  it  safely  across  to  a  place  of  safety.  The  royal  prince 
Pi-san-ma,  as  also  Lo-me-po-ti,  they  respectfully  attended  to 
the  command  of  their  father:  you  also  should  do  the  same! 
Your  loving  mother  who  cherished  you  so  kindly,  with  no  re- 
gard for  self,  through  years  of  care,  as  the  cow  deprived  of  her 
calf,  weeps  and  laments,  forgetting  to  eat  or  sleep;  you  surely 
ought  to  return  to  her  at  once,  to  protect  her  life  from  evil ;  as 


LIFE  OF  BUDDHA  345 

a  solitary  bird,  away  from  its  fellows,  or  as  the  lonely  elephant, 
wandering  through  the  jungle,  losing  the  care  of  their  young, 
ever  think  of  protecting  and  defending  them,  so  you  the  only 
child,  young  and  defenceless,  not  knowing  what  you  do,  bring 
trouble  and  solicitude;  cause,  then,  this  sorrow  to  dissipate  it- 
self; as  one  who  rescues  the  moon  from  being  devoured,  so  do 
you  reassure  the  men  and  women  of  the  land,  and  remove  from 
them  the  consuming  grief,  and  suppress  the  sighs  that  rise  like 
breath  to  heaven,  which  cause  the  darkness  that  obscures  their 
sight;  seeking  you,  as  water,  to  quench  the  fire;  the  fire 
quenched,  their  eyes  shall  open." 

Bodhisattva,  hearing  of  his  father  the  king,  experienced  the 
greatest  distress  of  mind,  and  sitting  still,  gave  himself  to  re- 
flection ;  and  then,  in  due  course,  replied  respectfully :  "  I  know 
indeed  that  my  royal  father  is  possessed  of  a  loving  and  deeply 
considerate  mind,  but  my  fear  of  birth,  old  age,  disease,  and 
death,  has  led  me  to  disobey,  and  disregard  his  extreme  kind- 
ness. Whoever  neglects  right  consideration  about  his  present 
life,  and  because  he  hopes  to  escape  in  the  end,  therefore  disre- 
gards all  precautions  in  the  present :  on  this  man  comes  the  in- 
evitable doom  of  death.  It  is  the  knowledge  of  this,  therefore, 
that  weighs  with  me,  and  after  long  delay  has  constrained  me 
to  a  hermit's  life;  hearing  of  my  father,  the  king,  and  his  grief, 
my  heart  is  affected  with  increased  love;  but  yet,  all  is  like  the 
fancy  of  a  dream,  quickly  reverting  to  nothingness.  Know 
then,  without  fear  of  contradiction,  that  the  nature  of  existing 
things  is  not  uniform ;  the  cause  of  sorrow  is  not  necessarily 
the  relationship  of  child  with  parent,  but  that  which  produces 
the  pain  of  separation,  results  from  the  influence  of  delusion  ;  as 
men  going  along  a  road  suddenly  meet  midway  with  others, 
and  then  a  moment  more  are  separated,  each  one  going  his 
own  way,  so  by  the  force  of  concomitance,  relationships  are 
framed,  and  then,  according  to  each  one's  destiny,  there  is  sep- 
aration; he  who  thoroughly  investigates  this  false  connection 
of  relationship  ought  not  to  cherish  in  himself  grief;  in  this 
world  there  is  rupture  of  family  love,  in  another  life  it  is  sought 
for  again ;  brought  together  for  a  moment,  again  rudely  divided, 
everywhere  the  fetters  of  kindred  are  formed!  Ever  being 
bound,  and  ever  being  loosened!  who  can  sufficiently  lament 
such  constant  separations;  born  into  the  world,  and  then  gradu- 
ally changing,  constantly  separated  by  death  and  then  born 


346  LIFE  OF  BUDDHA 

again.  All  things  which  exist  in  time  must  perish ;  the  forests 
and  mountains,  all  things  that  exist ;  in  time  are  born  all  sensu- 
ous things,  so  is  it  both  with  worldly  substance  and  with  time. 
Because,  then,  death  pervades  all  time,  get  rid  of  death,  and 
time  will  disappear.  You  desire  to  make  me  king,  and  it  is 
difficult  to  resist  the  offices  of  love;  but  as  a  disease  is  difficult 
to  bear  without  medicine,  so  neither  can  I  bear  this  weight  of 
dignity;  in  every  condition,  high  or  low,  we  find  folly  and  ig- 
norance, and  men  carelessly  following  the  dictates  of  lustful 
passion;  at  last,  we  come  to  live  in  constant  fear;  thinking  anx- 
iously of  the  outward  form,  the  spirit  droops;  following  the 
ways  of  men,  the  mind  resists  the  right ;  but,  the  conduct  of  the 
wise  is  not  so.  The  sumptuously  ornamented  and  splendid 
palace  I  look  upon  as  filled  with  fire;  the  hundred  dainty  dishes 
of  the  divine  kitchen,  as  mingled  with  destructive  poisons;  the 
lily  growing  on  the  tranquil  lake,  in  its  midst  harbors  count- 
less noisome  insects;  and  so  the  towering  abode  of  the  rich 
is  the  house  of  calamity;  the  wise  will  not  dwell  therein.  In 
former  times  illustrious  kings,  seeing  the  many  crimes  of  their 
home  and  country,  affecting  as  with  poison  the  dwellers  therein, 
in  sorrowful  disgust  sought  comfort  in  seclusion;  we  know, 
therefore,  that  the  troubles  of  a  royal  estate  are  not  to  be  com- 
pared with  the  repose  of  a  religious  life ;  far  better  dwell  in  the 
wild  mountains,  and  eat  the  herbs  like  the  beasts  of  the  field; 
therefore  I  dare  not  dwell  in  the  wide  palace,  for  the  black  snake 
has  its  dwelling  there.  I  reject  the  kingly  estate  and  the  five 
desires;  to  escape  such  sorrows  I  wander  through  the  moun- 
tain wilds.  This,  then,  would  be  the  consequence  of  compli- 
ance :  that  I,  who,  delighting  in  religion,  am  gradually  getting 
wisdom,  should  now  quit  these  quiet  woods,  and  returning 
home,  partake  of  sensual  pleasures,  and  thus  by  night  and  day 
increase  my  store  of  misery.  Surely  this  is  not  what  should 
be  done!  that  the  great  leader  of  an  illustrious  tribe,  having  left 
his  home  from  love  of  religion,  and  forever  turned  his  back  up- 
on tribal  honor,  desiring  to  confirm  his  purpose  as  a  leader — 
that  he — discarding  outward  form,  clad  in  religious  garb,  lov- 
ing religious  meditation,  wandering  through  the  wilds — should 
now  reject  his  hermit  vestment,  tread  down  his  sense  of  proper 
shame  and  give  up  his  aim.  This,  though  I  gained  heaven's 
kingly  state,  cannot  be  done!  how  much  less  to  gain  an  earthly, 
though  distinguished,  home! 


LIFE  OF   BUDDHA 


347 


"  For  having  spewed  forth  lust,  passion,  and  ignorance,  shall 
I  return  to  feed  upon  it  ?  as  a  man  might  go  back  to  his  vomit ! 
such  misery,  how  could  I  bear?  Like  a  man  whose  house  has 
caught  fire,  by  some  expedient  finds  a  way  to  escape,  will  such 
a  man  forthwith  go  back  and  enter  it  again  ?  such  conduct  would 
disgrace  a  man !  So  I,  beholding  the  evils,  birth,  old  age,  and 
death,  to  escape  the  misery,  have  become  a  hermit ;  shall  I  then 
go  back  and  enter  in,  and  like  a  fool  dwell  in  their  company? 
He  who  enjoys  a  royal  estate  and  yet  seeks  rescue,  cannot  dwell 
thus,  this  is  no  place  for  him ;  escape  is  born  from  quietness  and 
rest ;  to  be  a  king  is  to  add  distress  and  poison ;  to  seek  for  rest 
and  yet  aspire  to  royal  condition  are  but  contradictions  ;  royalty 
and  rescue,  motion  and  rest,  like  fire  and  water,  having  two 
principles,  cannot  be  united.  So  one  resolved  to  seek  escape 
cannot  abide  possessed  of  kingly  dignity!  And  if  you  say  a 
man  may  be  a  king,  and  at  the  same  time  prepare  deliverance 
for  himself,  there  is  no  certainty  in  this !  to  seek  certain  escape 
is  not  to  risk  it  thus ;  it  is  through  this  uncertain  frame  of  mind 
that  once  a  man  gone  forth  is  led  to  go  back  home  again ;  but 
I,  my  mind  is  not  uncertain;  severing  the  baited  hook  of  re- 
lationship, with  straightforward  purpose,  I  have  left  my  home. 
Then  tell  me,  why  should  I  return  again  ?  " 

The  great  minister,  inwardly  reflecting,  thought,  "  The  mind 
of  the  royal  prince,  my  master,  is  full  of  wisdom,  and  agreeable 
to  virtue,  what  he  says  is  reasonable  and  fitly  framed."  Then 
he  addressed  the  prince  and  said :  "  According  to  what  your 
highness  states,  he  who  seeks  religion  must  seek  it  rightly ;  but 
this  is  not  the  fitting  time  for  you ;  your  royal  father,  old  and  of 
declining  years,  thinking  of  you  his  son,  adds  grief  to  grief ;  you 
say  indeed,  '  I  find  my  joy  in  rescue.  To  go  back  would  be 
apostasy.'  But  yet  your  joy  denotes  unwisdom,  and  argues  want 
of  deep  reflection;  you  do  not  see,  because  you  seek  the  fruit, 
how  vain  to  give  up  present  duty.  There  are  some  who  say, 
There  is  '  hereafter ' ;  others  there  are  who  say,  '  Nothing  here- 
after.' So  whilst  this  question  hangs  in  suspense,  why  should 
a  man  give  up  his  present  pleasure?  If  perchance  there  is 
'  hereafter,'  we  ought  to  bear  patiently  what  it  brings ;  if  you 
say,  'Hereafter  is  not,'  then  there  is  not  either  salvation!  If 
you  say,  '  Hereafter  is,'  you  would  not  say,  '  Salvation  causes 
it.'  As  earth  is  hard,  or  fire  is  hot,  or  water  moist,  or  wind  is 
mobile,  '  Hereafter '  is  just  so.  It  has  its  own  distinct  nature. 


348  LIFE  OF  BUDDHA 

So  when  we  speak  of  pure  and  impure,  each  comes  from  its  own 
distinctive  nature.  If  you  should  say,  '  By  some  contrivance 
this  can  be  removed,'  such  an  opinion  argues  folly.  Every  root 
within  the  moral  world  has  its  own  nature  predetermined;  lov- 
ing remembrance  and  forgetfulness,  these  have  their  nature 
fixed  and  positive;  so  likewise  age,  disease,  and  death,  these  sor- 
rows, who  can  escape  by  strategy?  If  you  say,  '  Water  can 
put  out  fire,'  or  '  Fire  can  cause  water  to  boil  and  pass  away,' 
then  this  proves  only  that  distinctive  natures  may  be  mutually 
destructive;  but  nature  in  harmony  produces  living  things;  so 
man  when  first  conceived  within  the  womb,  his  hands,  his  feet, 
and  all  his  separate  members,  his  spirit  and  his  understanding, 
of  themselves  are  perfected;  but  who  is  he  who  does  it?  Who 
is  he  that  points  the  prickly  thorn?  This  too  is  nature,  self- 
controlling.  And  take  again  the  different  kinds  of  beasts,  these 
are  what  they  are,  without  desire  on  their  part;  and  so,  again, 
the  heaven-born  beings,  whom  the  self-existent  (Isvara)  rules, 
and  all  the  world  of  his  creation;  these  have  no  self-possessed 
power  of  expedients;  for  if  they  had  a  means  of  causing  birth, 
there  would  be  also  means  for  controlling  death,  and  then  what 
need  of  self-contrivance,  or  seeking  for  deliverance?  There 
are  those  who  say, '  I '  (the  soul)  is  the  cause  of  birth,  and  others 
who  affirm, '  I '  (the  soul)  is  the  cause  of  death.  There  are  some 
who  say, '  Birth  comes  from  nothingness,  and  without  any  plan 
of  ours  we  perish.'  Thus  one  is  born  a  fortunate  child,  removed 
from  poverty,  of  noble  family,  or  learned  in  testamentary  lore 
of  Rishis,  or  called  to  offer  mighty  sacrifices  to  the  gods,  born 
in  either  state,  untouched  by  poverty,  then  their  famous  name 
becomes  to  them  '  escape,'  their  virtues  handed  down  by  name 
to  us;  yet  if  these  attained  their  happiness,  without  contrivance 
of  their  own,  how  vain  and  fruitless  is  the  toil  of  those  who  seek 
'  escape.'  And  you,  desirous  of  deliverance,  purpose  to  prac- 
tise some  high  expedient,  whilst  your  royal  father  frets  and 
sighs ;  for  a  short  while  you  have  essayed  the  road,  and  leaving 
home  have  wandered  through  the  wilds,  to  return  then  would 
not  now  be  wrong;  of  old,  King  Ambarisha  for  a  long  while 
dwelt  in  the  grievous  forest,  leaving  his  retinue  and  all  his  kins- 
folk, but  afterwards  returned  and  took  the  royal  office;  and  so 
Rama,  son  of  the  king  of  the  country,  leaving  his  country  occu- 
pied the  mountains,  but  hearing  he  was  acting  contrary  to  us- 
age, returned  and  governed  righteously.  And  so  the  king  of 


LIFE  OF  BUDDHA 


349 


Sha-lo-po,  called  To-lo-ma,  father  and  son,  both  wandered  forth 
as  hermits,  but  in  the  end  came  back  again  together;  so  Po-'sz- 
tsau  Muni,  with  On-tai-tieh,  in  the  wild  mountains  practising 
as  Brahmakarins,  these  too  returned  to  their  own  country. 
Thus  all  these  worthies  of  a  by-gone  age,  famous  for  their  ad- 
vance in  true  religion,  came  back  home  and  royally  governed, 
as  lamps  enlightening  the  world.  Wherefore  for  you  to  leave 
the  mountain  wilds,  religiously  to  rule,  is  not  a  crime." 

The  royal  prince,  listening  to  the  great  minister's  loving 
words  without  excess  of  speaking,  full  of  sound  argument,  clear 
and  unconfused,  with  no  desire  to  wrangle  after  the  way  of  the 
schools,  with  fixed  purpose,  deliberately  speaking,  thus  an- 
swered the  great  minister:  "  The  question  of  being  and  not  be- 
ing is  an  idle  one,  only  adding  to  the  uncertainty  of  an  unstable 
mind,  and  to  talk  of  such  matters  I  have  no  strong  inclination ; 
purity  of  life,  wisdom,  the  practice  of  asceticism,  these  are  mat- 
ters to  which  I  earnestly  apply  myself,  the  world  is  full  of  empty 
studies  which  our  teachers  in  their  office  skilfully  involve;  but 
they  are  without  any  true  principle,  and  I  will  none  of  them ! 
The  enlightened  man  distinguishes  truth  from  falsehood;  but 
how  can  truth  be  born  from  such  as  those?  For  they  are  like 
the  man  born  blind,  leading  the  blind  man  as  a  guide ;  as  in  the 
night,  as  in  thick  darkness  both  wander  on,  what  recovery  is 
there  for  them?  Regarding  the  question  of  the  pure  and  im- 
pure, the  world  involved  in  self-engendered  doubt  cannot  per- 
ceive the  truth ;  better  to  walk  along  the  way  of  purity,  or  rather 
follow  the  pure  law  of  self-denial,  hate  the  practice  of  impurity, 
reflect  on  what  was  said  of  old,  not  obstinate  in  one  belief  or 
one  tradition,  with  sincere  mind  accepting  all  true  words,  and 
ever  banishing  sinful  sorrow  (i.e.  sin,  the  cause  of  grief).  Words 
which  exceed  sincerity  are  vainly  spoken;  the  wise  man  uses 
not  such  words.  As  to  what  you  say  of  Rama  and  the  rest, 
leaving  their  home,  practising  a  pure  life,  and  then  returning  to 
their  country,  and  once  more  mixing  themselves  in  sensual 
pleasures,  such  men  as  these  walk  vainly;  those  who  are  wise 
place  no  dependence  on  them.  Now,  for  your  sakes,  permit 
me,  briefly,  to  recount  this  one  true  principle  of  action:  The 
sun,  the  moon  may  fall  to  earth,  Sumeru  and  all  the  snowy 
mountains  overturn,  but  I  will  never  change  my  purpose ;  rather 
than  enter  a  forbidden  place,  let  me  be  cast  into  the  fierce  fire ; 
not  to  accomplish  rightly  what  I  have  entered  on,  and  to  return 


350  LIFE  OF  BUDDHA 

once  more  to  my  own  land,  there  to  enter  the  fire  of  the  five 
desires,  let  it  befall  me  as  my  own  oath  records."  So  spake 
the  prince,  his  arguments  as  pointed  as  the  brightness  of  the 
perfect  sun;  then  rising  up  he  passed  some  distance  off. 

The  Purohita  and  the  minister,  their  words  and  discourse 
prevailing  nothing,  conversed  together,  after  which,  resolving 
to  depart  on  their  return,  with  great  respect  they  quietly  inform 
the  prince,  not  daring  to  intrude  their  presence  on  him  further; 
and  yet  regarding  the  king's  commands,  not  willing  to  return 
with  unbecoming  haste.  They  loitered  quietly  along  the  way, 
and  whomsoever  they  encountered,  selecting  those  who  seemed 
like  wise  men,  they  interchanged  such  thoughts  as  move  the 
learned,  hiding  their  true  position,  as  men  of  title;  then  passing 
on,  they  speeded  on  their  way. 


CHAPTER  III 

Bimbisara  Raga  Invites  the  Prince 

THE  royal  prince,  departing  from  the  court-master  (i.e. 
the  Purohita)  and  the  great  minister,  Saddharma,  keep- 
ing along  the  stream,  then  crossing  the  Ganges,  he  took 
the  road  towards  the  Vulture  Peak,9  hidden  among  the  five 
mountains,  standing  alone  a  lovely  peak  as  a  roof  amid  the  oth- 
ers. The  trees  and  shrubs  and  flowers  in  bloom,  the  flowing 
fountains,  and  the  cooling  rills;  all  these  he  gazed  upon — then 
passing  on,  he  entered  the  city  of  the  five  peaks,  calm  and  peace- 
ful, as  one  come  down  from  heaven.  The  country  folk,  seeing 
the  royal  prince,  his  comeliness  and  his  excessive  grace,  though 
young  in  years,  yet  glorious  in  his  person,  incomparable  as  the 
appearance  of  a  great  master,  seeing  him  thus,  strange  thoughts 
affected  them,  as  if  they  gazed  upon  the  banner  of  Isvara.  They 
stayed  the  foot,  who  passed  athwart  the  path ;  those  hastened  on, 
who  were  behind ;  those  going  before,  turned  back  their  heads 
and  gazed  with  earnest,  wistful  look.  The  marks  and  distin- 
guishing points  of  his  person,  on  these  they  fixed  their  eyes 
without  fatigue,  and  then  approached  with  reverent  homage, 
joining  both  their  hands  in  salutation.  With  all  there  was  a 
sense  of  wondrous  joy,  as  in  their  several  ways  they  offered 
what  they  had,  looking  at  his  noble  and  illustrious  features; 
bending  down  their  bodies  modestly,  correcting  every  careless 
or  unseemly  gesture,  thus  they  showed  their  reverence  to  him 
silently;  those  who  with  anxious  heart,  seeking  release,  were 
moved  by  love,  with  feelings  composed,  bowed  down  the  more. 
Great  men  and  women,  in  their  several  engagements,  at  the 
same  time  arrested  on  their  way,  paid  to  his  person  and  his 
presence  homage :  and  following  him  as  they  gazed,  they  went 
not  back.  For  the  white  circle  between  his  eyebrows  adorning 
his  wide  and  violet-colored  eyes,  his  noble  body  bright  as  gold, 

•  The  distance  from  the  place  of  the  interview  with  the  ministers  to  the  Vul- 
ture Peak  would  be,  in  a  straight  line,  about  150  miles. 


352  LIFE  OF  BUDDHA 

his  pure  and  web-joined  fingers,  all  these,  though  he  were  but 
a  hermit,  were  marks  of  one  who  was  a  holy  king;  and  now  the 
men  and  women  of  Ragagriha,  the  old  and  young  alike,  were 
moved,  and  cried,  "  This  man  so  noble  as  a  recluse,  what  com- 
mon joy  is  this  for  us !  "  At  this  time  Bimbisara  Raga,  placed 
upon  a  high  tower  of  observation,  seeing  all  those  men  and 
women,  in  different  ways  exhibiting  one  mark  of  surprise,  call- 
ing before  him  some  man  outside,  inquired  at  once  the  cause  of 
it;  this  one  bending  his  knee  below  the  tower,  told  fully  what 
he  had  seen  and  heard,  "  That  one  of  the  Sakya  race,  renowned 
of  old,  a  prince  most  excellent  and  wonderful,  divinely  wise, 
beyond  the  way  of  this  world,  a  fitting  king  to  rule  the  eight 
regions,  now  without  home,  is  here,  and  all  men  are  paying 
homage  to  him." 

The  king  on  hearing  this  was  deeply  moved  at  heart,  and 
though  his  body  was  restrained,  his  soul  had  gone.  Calling 
his  ministers  speedily  before  him,  and  all  his  nobles  and  at- 
tendants, he  bade  them  follow  secretly  the  prince's  steps,  to 
observe  what  charity  was  given.  So,  in  obedience  to  the  com- 
mand, they  followed  and  watched  him  steadfastly,  as  with  even 
gait  and  unmoved  presence  he  entered  on  the  town  and  begged 
his  food,  according  to  the  rule  of  all  great  hermits,  with  joyful 
mien  and  undisturbed  mind,  not  anxious  whether  much  or  lit- 
tle alms  were  given;  whatever  he  received,  costly  or  poor,  he 
placed  within  his  bowl,  then  turned  back  to  the  wood,  and 
having  eaten  it  and  drunk  of  the  flowing  stream,  he  joyous  sat 
upon  the  immaculate  mountain.  There  he  beheld  the  green 
trees  fringing  with  their  shade  the  crags,  the  scented  flowers 
growing  between  the  intervals,  whilst  the  peacocks  and  the 
other  birds,  joyously  flying,  mingled  their  notes;  his  sacred 
garments  bright  and  lustrous,  shone  as  the  sun-lit  mulberry 
leaves;  the  messengers  beholding  his  fixed  composure,  one  by 
one  returning,  reported  what  they  had  seen ;  the  king  hearing 
it,  was  moved  at  heart,  and  forthwith  ordered  his  royal  equip- 
ment to  be  brought,  his  god-like  crown  and  his  flower-bespan- 
gled robes ;  then,  as  the  lion-king,  he  strode  forth,  and  choos- 
ing certain  aged  persons  of  consideration,  learned  men,  able 
calmly  and  wisely  to  discriminate,  he,  with  them,  led  the  way, 
followed  by  a  hundred  thousand  people,  who  like  a  cloud  as- 
cended with  the  king  the  royal  mountain. 

And  now  beholding  the  dignity  of  Bodhisattva,  every  out- 


LIFE  OF  BUDDHA 


353 


ward  gesture  under  government,  sitting  with  ease  upon  the 
mountain  crag,  as  the  moon  shining  limpid  in  the  pure  heavens, 
so  was  his  matchless  beauty  and  purity  of  grace;  then  as  the 
converting  presence  of  religion  dwelling  within  the  heart  makes 
it  reverential,  so,  beholding  him,  he  reverently  approached,  even 
as  divine  Sakara  comes  to  the  presence  of  Mo-hi-su-ma,  so 
with  every  outward  form  of  courtesy  and  reverence  the  king 
approached  and  asked  him  respectfully  of  his  welfare. 

Bodhisattva,  answering  as  he  was  moved,  in  his  turn  made 
similar  inquiries.  Then  the  king,  the  questioning  over,  sat 
down  with  dignity  upon  a  clean-faced  rock.  And  so  he  stead- 
fastly beheld  the  divine  appearance  of  the  prince,  the  sweetness 
and  complacency  of  his  features  revealing  what  his  station  was 
and  high  estate,  his  family  renown,  received  by  inheritance ;  the 
king,  who  for  a  time  restrained  his  feelings,  now  wishful  to  get 
rid  of  doubts,  inquired  why  one  descended  from  the  royal  family 
of  the  sun-brightness  having  attended  to  religious  sacrifices 
through  ten  thousand  generations,  whereof  the  virtue  had  de- 
scended as  his  full  inheritance,  increasing  and  accumulating 
until  now,  why  he  so  excellent  in  wisdom,  so  young  in  years, 
had  now  become  a  recluse,  rejecting  the  position  of  a  Kakravar- 
tin's  son,  begging  his  food,  despising  family  fame,  his  beauteous 
form,  fit  for  perfumes  and  anointings,  why  clothed  with  coarse 
Kasaya  garments;  the  hand  which  ought  to  grasp  the  reins  of 
empire,  instead  thereof,  taking  its  little  stint  of  food;  if  indeed 
(the  king  continued)  you  were  not  of  royal  descent,  and  would 
receive  as  an  offering  the  transfer  of  this  land,  then  would  I 
divide  with  you  my  empire ;  saying  this,  he  scarcely  hoped  to 
excite  his  feelings,  who  had  left  his  home  and  family,  to  be  a 
hermit.  Then  forthwith  the  king  proceeded  thus :  "  Give  just 
weight  I  pray  you  to  my  truthful  words:  desire  for  power 
is  kin  to  nobleness,  and  so  is  just  pride  of  fame  or  family  or 
wealth  or  personal  appearance;  no  longer  having  any  wish  to 
subdue  the  proud,  or  to  bend  others  down  and  so  get  thanks 
from  men,  it  were  better,  then,  to  give  to  the  strong  and  war- 
like martial  arms  to  wear,  for  them  to  follow  war  and  by  their 
power  to  get  supremacy ;  but  when  by  one's  own  power  a  king- 
dom falls  to  hand,  who  would  not  then  accept  the  reins  of  em- 
pire? The  wise  man  knows  the  time  to  take  religion,  wealth, 
and  worldly  pleasure.  But  if  he  obtains  not  the  threefold  profit, 
then  in  the  end  he  abates  his  earnest  efforts,  and  reverencing 
VOL.  V.— *3 


354  LIFE  OF  BUDDHA 

religion,  he  lets  go  material  wealth.  Wealth  is  the  one  desire 
of  worldly  men;  to  be  rich  and  lose  all  desire  for  religion,  this 
is  to  gain  but  outside  wealth.  But  to  be  poor  and  even  thus 
despise  religion,  what  pleasure  can  indulgence  give  in  such  a 
case!  But  when  possessed  of  all  the  three,  and  when  enjoyed 
with  reason  and  propriety,  then  religion,  wealth,  and  pleasure 
make  what  is  rightly  called  a  great  master;  permit  not,  then, 
your  perfectly  endowed  body  to  lay  aside  its  glory,  without  re- 
ward; the  Kakravartin,  as  a  monarch,  ruled  the  four  empires 
of  the  world,  and  shared  with  Sakra  his  royal  throne,  but  was 
unequal  to  the  task  of  ruling  heaven.  But  you,  with  your  re- 
doubtable strength,  may  well  grasp  both  heavenly  and  human 
power;  I  do  not  rely  upon  my  kingly  power,  in  my  desire  to 
keep  you  here  by  force,  but  seeing  you  change  your  comeliness 
of  person,  and  wearing  the  hermit's  garb,  whilst  it  makes  me 
reverence  you  for  your  virtue,  moves  me  with  pity  and  regret 
for  you  as  a  man;  you  now  go  begging  your  food,  and  I  offer 
you  the  whole  land  as  yours;  whilst  you  are  young  and  lusty 
enjoy  yourself.  During  middle  life  acquire  wealth,  and  when 
old  and  all  your  abilities  ripened,  then  is  the  time  for  following 
the  rules  of  religion ;  when  young  to  encourage  religious  fervor, 
is  to  destroy  the  sources  of  desire;  but  when  old  and  the  breath 
is  less  eager,  then  is  the  time  to  seek  religious  solitude;  when 
old  we  should  avoid,  as  a  shame,  desire  of  wealth,  but  get  honor 
in  the  world  by  a  religious  life;  but  when  young,  and  the  heart 
light  and  elastic,  then  is  the  time  to  partake  of  pleasure,  in  boon 
companionship  to  indulge  in  gayety,  and  partake  to  the  full  of 
mutual  intercourse;  but  as  years  creep  on,  giving  up  indulgence, 
to  observe  the  ordinances  of  religion,  to  mortify  the  five  desires, 
and  go  on  increasing  a  joyful  and  religious  heart,  is  not  this 
the  law  of  the  eminent  kings  of  old,  who  as  a  great  company 
paid  worship  to  heaven,  and  borne  on  the  dragon's  back  re- 
ceived the  joys  of  celestial  abodes?  All  these  divine  and  vic- 
torious monarchs,  glorious  in  person,  richly  adorned,  thus  hav- 
ing as  a  company  performed  their  religious  offering,  in  the  end 
received  the  reward  of  their  conduct  in  heaven."  Thus  Bim- 
basara  Raga  used  every  kind  of  winning  expedient  in  argument. 
The  royal  prince,  unmoved  and  fixed,  remained  firm  as  Mount 
Sumeru. 


LIFE  OF  BUDDHA  355 


The  Reply  to  Bimbasara  Raga 

Bimbasara  Raga,  having,  in  a  decorous  manner,  and  with 
soothing  speech,  made  his  request,  the  prince  on  his  part  re- 
spectfully replied,  in  the  following  words,  deep  and  heart-stir- 
ring :  "  Illustrious  and  world-renowned !  Your  words  are  not 
opposed  to  reason,  descendant  of  a  distinguished  family — an 
Aryan — amongst  men  a  true  friend  indeed,  righteous  and  sin- 
cere to  the  bottom  of  your  heart,  it  is  proper  for  religion's  sake 
to  speak  thus.  In  all  the  world,  in  its  different  sections,  there 
is  no  chartered  place  for  solid  virtue,  for  if  virtue  flags  and  folly 
rules,  what  reverence  can  there  be,  or  honor  paid,  to  a  high 
name  or  boast  of  prowess,  inherited  from  former  generations! 
And  so  there  may  be  in  the  midst  of  great  distress,  large  good- 
ness, these  are  not  mutually  opposed.  This  then  is  so  with  the 
world  in  the  connection  of  true  worth  and  friendship.  A  true 
friend  who  makes  good  use  of  wealth — is  rightly  called  a  fast 
and  firm  treasure,  but  he  who  guards  and  stints  the  profit  he 
has  made,  his  wealth  will  soon  be  spent  and  lost;  the  wealth 
of  a  country  is  no  constant  treasure,  but  that  which  is  given 
in  charity  is  rich  in  returns,  therefore  charity  is  a  true  friend : 
although  it  scatters,  yet  it  brings  no  repentance;  you  indeed  are 
known  as  liberal  and  kind,  I  make  no  reply  in  opposition  to  you, 
but  simply  as  we  meet,  so  with  agreeable  purpose  we  talk.  I 
fear  birth,  old  age,  disease,  and  death,  and  so  I  seek  to  find  a 
sure  mode  of  deliverance;  I  have  put  away  thought  of  relatives 
and  family  affection,  how  is  it  possible  then  for  me  to  return 
to  the  world  and  not  to  fear  to  revive  the  poisonous  snake,  and 
after  the  hail  to  be  burned  in  the  fierce  fire ;  indeed,  I  fear  the 
objects  of  these  several  desires,  this  whirling  in  the  stream  of 
life  troubles  my  heart,  these  five  desires,  the  inconstant  thieves 
— stealing  from  men  their  choicest  treasures,  making  them  un- 
real, false,  and  fickle — are  like  the  man  called  up  as  an  appari- 
tion; for  a  time  the  beholders  are  affected  by  it,  but  it  has  no 
lasting  hold  upon  the  mind;  so  these  five  desires  are  the  great 
obstacles,  forever  disarranging  the  way  of  peace;  if  the  joys  of 
heaven  are  not  worth  having,  how  much  less  the  desires  com- 
mon to  men,  begetting  the  thirst  of  wild  love,  and  then  lost  in 
the  enjoyment,  as  the  fierce  wind  fans  the  fire,  till  the  fuel  be 
spent  and  the  fire  expires ;  of  all  unrighteous  things  in  the  world. 


356  LIFE  OF  BUDDHA 

there  is  nothing  worse  than  the  domain  of  the  five  desires;  for 
all  men  maddened  by  the  power  of  lust,  giving  themselves  to 
pleasure,  are  dead  to  reason.  The  wise  man  fears  these  desires, 
he  fears  to  fall  into  the  way  of  unrighteousness ;  for  like  a  king 
who  rules  all  within  the  four  seas,  yet  still  seeks  beyond  for 
something  more,  so  is  lust;  like  the  unbounded  ocean,  it  knows 
not  when  and  where  to  stop.  Mandha,  the  Kakravartin,  when 
the  heavens  rained  yellow  gold,  and  he  ruled  all  within  the  seas, 
yet  sighed  after  the  domain  of  the  thirty-three  heavens;  dividing 
with  Sakra  his  seat,  and  so  through  the  power  of  this  lust  he 
died;  Nung-Sha,  whilst  practising  austerities,  got  power  to  rule 
the  thirty-three  heavenly  abodes,  but  from  lust  he  became  proud 
and  supercilious;  the  Rishi  whilst  stepping  into  his  chariot, 
through  carelessness  in  his  gait,  fell  down  into  the  midst 
of  the  serpent  pit.  Yen-lo,  the  universal  monarch  (Kakra- 
vartin), wandering  abroad  through  the  Trayastrimsas  heaven, 
took  a  heavenly  woman  (Apsara)  for  a  queen,  and  unjustly 
extorted  the  gold  of  a  Rishi;  the  Rishi,  in  anger,  added  a  charm, 
by  which  the  country  was  ruined,  and  his  life  ended.  Po-lo, 
and  Sakra  king  of  Devas,  and  Nung-Sha  returning  to  Sakra ; 
what  certainty  is  there,  even  for  the  lord  of  heaven?  Neither 
is  any  country  safe,  though  kept  by  the  mighty  strength  of  those 
dwelling  in  it.  But  when  one's  clothing  consists  of  grass,  the 
berries  one's  food,  the  rivulets  one's  drink,  with  long  hair  flow- 
ing to  the  ground,  silent  as  a  Muni,  seeking  nothing,  in  this 
way  practising  austerities,  in  the  end  lust  shall  be  destroyed. 
Know  then,  that  the  province  of  the  five  desires  is  avowedly 
an  enemy  of  the  religious  man.  Even  the  one-thousand-armed 
invincible  king,  strong  in  his  might,  finds  it  hard  to  conquer 
this.  The  Rishi  Rama  perished  because  of  lust;  how  much 
more  ought  I,  the  son  of  a  Kshatriya,  to  restrain  lustful  desire; 
but  indulge  in  lust  a  little,  and  like  the  child  it  grows  apace,  the 
wise  man  hates  it  therefore;  who  would  take  poison  for  food? 
every  sorrow  is  increased  and  cherished  by  the  offices  of  lust. 
If  there  is  no  lustful  desire,  the  risings  of  sorrow  are  not  pro- 
duced, the  wise  man  seeing  the  bitterness  of  sorrow,  stamps  out 
and  destroys  the  risings  of  desire;  that  which  the  world  calls 
virtue,  is  but  another  form  of  this  baneful  law;  worldly  men 
enjoying  the  pleasure  of  covetous  desire  then  every  form  of 
careless  conduct  results;  these  careless  ways  producing  hurt, 
at  death,  the  subject  of  them  reaps  perdition.  But  by  the  dili- 


LIFE  OF  BUDDHA  357 

gent  use  of  means,  and  careful  continuance  therein,  the  conse- 
quences of  negligence  are  avoided,  we  should  therefore  dread 
the  non-use  of  means;  recollecting  that  all  things  are  illusory, 
the  wise  man  covets  them  not;  he  who  desires  such  things,  de- 
sires sorrow,  and  then  goes  on  again  ensnared  in  love,  with  no 
certainty  of  ultimate  freedom;  he  advances  still  and  ever  adds 
grief  to  grief,  like  one  holding  a  lighted  torch  burns  his  hand, 
and  therefore  the  wise  man  enters  on  no  such  things.  The 
foolish  man  and  the  one  who  doubts,  still  encouraging  the 
covetous  and  burning  heart,  in  the  end  receives  accumulated 
sorrow,  not  to  be  remedied  by  any  prospect  of  rest;  covetous- 
ness  and  anger  are  as  the  serpent's  poison ;  the  wise  man  casts 
away  the  approach  of  sorrow  as  a  rotten  bone;  he  tastes  it  not 
nor  touches  it,  lest  it  should  corrupt  his  teeth,  that  which  the 
wise  man  will  not  take,  the  king  will  go  through  fire  and  water 
to  obtain,  the  wicked  sons  labor  for  wealth  as  for  a  piece  of 
putrid  flesh,  o'er  which  the  hungry  flocks  of  birds  contend.  So 
should  we  regard  riches;  the  wise  man  is  ill  pleased  at  having 
wealth  stored  up,  the  mind  wild  with  anxious  thoughts,  guard- 
ing himself  by  night  and  day,  as  a  man  who  fears  some  power- 
ful enemy,  like  as  a  man's  feelings  revolt  with  disgust  at  the 
sights  seen  beneath  the  slaughter  post  of  the  East  Market ;  so 
the  high  post  which  marks  the  presence  of  lust,  and  anger,  and 
ignorance,  the  wise  man  always  avoids ;  as  those  who  enter  the 
mountains  or  the  seas  have  much  to  contend  with  and  little  rest, 
as  the  fruit  which  grows  on  a  high  tree,  and  is  grasped  at  by 
the  covetous  at  the  risk  of  life,  so  is  the  region  of  covetous 
desire,  though  they  see  the  difficulty  of  getting  it,  yet  how  pain- 
fully do  men  scheme  after  wealth,  difficult  to  acquire,  easy  to 
dissipate,  as  that  which  is  got  in  a  dream :  how  can  the  wise 
man  hoard  up  such  trash !  Like  covering  over  with  a  false  sur- 
face a  hole  full  of  fire,  slipping  through  which  the  body  is  burnt, 
so  is  the  fire  of  covetous  desire.  The  wise  man  meddles  not 
with  it.  Like  that  Kaurava,  or  Pih-se-ni  Nanda,  or  Ni-k'he-lai 
Danta,  as  some  butcher's  appearance,  such  also  is  the  appear- 
ance of  lustful  desire;  the  wise  man  will  have  nothing  to  do  with 
it;  he  would  rather  throw  his  body  into  the  water  or  fire,  or 
cast  himself  down  over  a  steep  precipice.  Seeking  to  obtain 
heavenly  pleasures,  what  is  this  but  to  remove  the  place  of  sor- 
row, without  profit.  Siin-tau,  Po-sun-tau,  brothers  of  Asura, 
lived  together  in  great  affection,  but  on  account  of  lustful  de- 


358  LIFE  OF  BUDDHA 

sire  slew  one  another,  and  their  name  perished;  all  this  then 
comes  from  lust;  it  is  this  which  makes  a  man  vile,  and  lashes 
and  goads  him  with  piercing  sorrow;  lust  debases  a  man,  robs 
him  of  all  hope,  whilst  through  the  long  night  his  body  and 
soul  are  worn  out ;  like  the  stag  that  covets  the  power  of  speech 
and  dies,  or  the  winged  bird  that  covets  sensual  pleasure,  or 
the  fish  that  covets  the  baited  hook,  such  are  the  calamities  that 
lust  brings;  considering  what  are  the  requirements  of  life,  none 
of  these  possess  permanency;  we  eat  to  appease  the  pain  of 
hunger,  to  do  away  with  thirst  we  drink,  we  clothe  ourselves 
to  keep  out  the  cold  and  wind,  we  lie  down  to  rest  to  get  sleep, 
to  procure  locomotion  we  seek  a  carriage,  when  we  would  halt 
we  seek  a  seat,  we  wash  to  cleanse  ourselves  from  dirt ;  all  these 
things  are  done  to  avoid  inconvenience;  we  may  gather  there- 
fore that  these  five  desires  have  no  permanent  character;  for 
as  a  man  suffering  from  fever  seeks  and  asks  for  some  cooling 
medicine,  so  covetousness  seeks  for  something  to  satisfy  its 
longings;  foolish  men  regard  these  things  as  permanent,  and 
as  the  necessary  requirements  of  life,  but,  in  sooth,  there  is  no 
permanent  cessation  of  sorrow ;  for  by  coveting  to  appease  these 
desires  we  really  increase  them;  there  is  no  character  of  per- 
manency therefore  about  them.  To  be  filled  and  clothed  are  no 
lasting  pleasures,  time  passes,  and  the  sorrow  recurs;  summer 
is  cool  during  the  moon-tide  shining;  winter  comes  and  cold 
increases;  and  so  through  all  the  eightfold  laws  of  the  world 
they  possess  no  marks  of  permanence,  sorrow  and  joy  cannot 
agree  together,  as  a  person  slave-governed  loses  his  renown. 
But  religion  causes  all  things  to  be  of  service,  as  a  king  reigning 
in  his  sovereignty;  so  religion  controls  sorrow,  as  one  fits  on 
a  burden  according  to  power  of  endurance.  Whatever  our 
condition  in  the  world,  still  sorrows  accumulate  around  us. 
Even  in  the  condition  of  a  king,  how  does  pain  multiply,  though 
bound  to  others  by  love,  yet  this  is  a  cause  of  grief;  without 
friends  and  living  alone,  what  joy  can  there  be  in  this?  Though 
a  man  rules  over  the  four  kingdoms,  yet  only  one  part  can  be 
enjoyed;  to  be  concerned  in  ten  thousand  matters,  what  profit 
is  there  in  this,  for  we  only  accumulate  anxieties.  Put  an  end 
to  sorrow,  then,  by  appeasing  desire,  refrain  from  busy  work, 
this  is  rest.  A  king  enjoys  his  sensual  pleasures;  deprived  of 
kingship  there  is  the  joy  of  rest;  in  both  cases  there  are  pleas- 
ures but  of  different  kinds;  why  then  be  a  king!  Make  then  no 


LIFE  OF  BUDDHA 


359 


plan  or  crafty  expedient,  to  lead  me  back  to  the  five  desires; 
what  my  heart  prays  for,  is  some  quiet  place  and  freedom;  but 
you  desire  to  entangle  me  in  relationships  and  duties,  and  de- 
stroy the  completion  of  what  I  seek;  I  am  in  no  fear  of  family 
hatred,  nor  do  I  seek  the  joys  of  heaven ;  my  heart  hankers  after 
no  vulgar  profit,  so  I  have  put  away  my  royal  diadem;  and 
contrary  to  your  way  of  thinking,  I  prefer,  henceforth,  no  more 
to  rule.  A  hare  rescued  from  the  serpent's  mouth,  would  it  go 
back  again  to  be  devoured?  holding  a  torch  and  burning  him- 
self, would  not  a  man  let  it  go?  A  man  blind  and  recovering 
his  sight,  would  he  again  seek  to  be  in  darkness?  the  rich,  does 
he  sigh  for  poverty?  the  wise,  does  he  long  to  be  ignorant? 
Has  the  world  such  men  as  these?  then  will  I  again  enjoy  my 
country.  But  I  desire  to  get  rid  of  birth,  old  age,  and  death, 
with  body  restrained,  to  beg  my  food ;  with  appetites  moderated, 
to  keep  in  my  retreat;  and  then  to  avoid  the  evil  modes  of  a 
future  life,  this  is  to  find  peace  in  two  worlds :  now  then  I  pray 
you  pity  me  not.  Pity,  rather,  those  who  rule  as  kings!  their 
souls  ever  vacant  and  athirst,  in  the  present  world  no  repose, 
hereafter  receiving  pain  as  their  meed.  You,  who  possess  a 
distinguished  family  name,  and  the  reverence  due  to  a  great 
master,  would  generously  share  your  dignity  with  me,  your 
worldly  pleasures  and  amusements;  I,  too,  in  return,  for  your 
sake,  beseech  you  to  share  my  reward  with  me ;  he  who  indulges 
in  the  threefold  kinds  of  pleasure,  this  man  the  world  calls 
'  Lord,'  but  this  is  not  according  to  reason  either,  because  these 
things  cannot  be  retained,  but  where  there  is  no  birth,  or  life, 
or  death,  he  who  exercises  himself  in  this  way,  is  Lord  indeed! 
You  say  that  while  young  a  man  should  be  gay,  and  when  old 
then  religious,  but  I  regard  the  feebleness  of  age  as  bringing 
with  it  loss  of  power  to  be  religious,  unlike  the  firmness  and 
power  of  youth,  the  will  determined  and  the  heart  established ; 
but  death  as  a  robber  with  a  drawn  sword  follows  us  all,  desir- 
ing to  catch  his  prey ;  how  then  should  we  wait  for  old  age,  ere 
we  bring  our  mind  to  a  religious  life?  Inconstancy  is  the  great 
hunter,  age  his  bow,  disease  his  arrows,  in  the  fields  of  life  and 
death  he  hunts  for  living  things  as  for  the  deer;  when  he  can 
get  his  opportunity,  he  takes  our  life ;  who  then  would  wait  for 
age  ?  And  what  the  teachers  say  and  do,  with  reference  to  mat- 
ters connected  with  life  and  death,  exhorting  the  young,  ma- 
ture, or  middle-aged,  all  to  contrive  by  any  means,  to  prepare 


360  LIFE  OF  BUDDHA 

vast  meetings  for  sacrifices,  this  they  do  indeed  of  their  own  ig- 
norance; better  far  to  reverence  the  true  law,  and  put  an  end 
to  sacrifice  to  appease  the  gods!  Destroying  life  to  gain  re- 
ligious merit,  what  love  can  such  a  man  possess?  even  if  the 
reward  of  such  sacrifices  were  lasting,  even  for  this,  slaughter 
would  be  unseemly;  how  much  more,  when  the  reward  is  tran- 
sient! Shall  we,  in  search  of  this,  slay  that  which  lives,  in 
worship?  this  is  like  those  who  practise  wisdom,  and  the  way 
of  religious  abstraction,  but  neglect  the  rules  of  moral  conduct. 
It  ill  behooves  us  then  to  follow  with  the  world,  and  attend  these 
sacrificial  assemblies,  and  seek  some  present  good  in  killing 
that  which  lives;  the  wise  avoid  destroying  life!  Much  less  do 
they  engage  in  general  sacrifices,  for  the  purpose  of  gaining 
future  reward!  the  fruit  promised  in  the  three  worlds  is  none  of 
mine  to  choose  for  happiness!  All  these  are  governed  by 
transient,  fickle  laws,  like  the  wind,  or  the  drop  that  is  blown 
from  the  grass;  such  things  therefore  I  put  away  from  me,  and 
I  seek  for  true  escape.  I  hear  there  is  one  O-lo-lam  who  elo- 
quently discourses  on  the  way  of  escape ;  I  must  go  to  the  place 
where  he  dwells,  that  great  Rishi  and  hermit.  But  in  truth, 
sorrow  must  be  banished;  I  regret  indeed  leaving  you;  may 
your  country  have  repose  and  quiet!  safely  defended  by  you 
as  by  the  divine  Sakra  raga !  May  wisdom  be  shed  abroad  as 
light  upon  your  empire,  like  the  brightness  of  the  meridian  sun! 
may  you  be  exceedingly  victorious  as  lord  of  the  great  earth, 
with  a  perfect  heart  ruling  over  its  destiny!  May  you  direct 
and  defend  its  sons!  ruling  your  empire  in  righteousness! 
Water  and  snow  and  fire  are  opposed  to  one  another,  but  the 
fire  by  its  influence  causes  vapor,  the  vapor  causes  the  floating 
clouds,  the  floating  clouds  drop  down  rain;  there  are  birds  in 
space,  who  drink  the  rain,  with  rainless  bodies.10  Slaughter 
and  peaceful  homes  are  enemies!  those  who  would  have  peace 
hate  slaughter,  and  if  those  who  slaughter  are  so  hateful,  then 
put  an  end,  O  king,  to  those  who  practise  it!  And  bid  these 
find  release,  as  those  who  drink  and  yet  are  parched  with  thirst." 
Then  the  king,  clasping  together  his  hands,  with  greatest  rev- 
erence and  joyful  heart,  said,  "  That  which  you  now  seek,  may 
you  obtain  quickly  the  fruit  thereof;  having  obtained  the  perfect 
fruit,  return  I  pray  and  graciously  receive  me!  " 

M  The  sense  of  the  text  and  context  are  parched  with  thirst,  so  there  are 
appears  to  be  this,  that  as  there  are  those  who  constantly  practise  religious 
those  who  drink  the  rain-clouds  and  yet  duties  and  yet  are  still  unblest. 


LIFE  OF  BUDDHA  361 

Bodhisattva,  his  heart  inwardly  acquiescing,  purposing  to 
accomplish  his  prayer,  departing,  pursued  his  road,  going  to 
the  place  where  Arada  Kalama  dwelt ;  whilst  the  king  with  all 
his  retinue,  their  hands  clasped,  themselves  followed  a  little 
space,  then  with  thoughtful  and  mindful  heart,  returned  once 
more  to  Ragagriha! 

Visit  to  Arada  Udrarama 

The  child  of  the  glorious  sun  of  the  Ikshvaku  race,  going  to 
that  quiet  peaceful  grove,  reverently  stood  before  the  Muni,  the 
great  Rishi  Arada  Rama ;  the  dark-clad  followers  of  the  Kalam 
(Sangharama)  seeing  afar-off  Bodhisattva  approaching,  with 
loud  voice  raised  a  joyful  chant,  and  with  suppressed  breath 
muttered  "  Welcome,"  as  with  clasped  hands  they  reverenced 
him.  Approaching  one  another,  they  made  mutual  inquiries; 
and  this  being  done,  with  the  usual  apologies,  according  to  their 
precedence  in  age  they  sat  down;  the  Brahmakarins  observing 
the  prince,  beheld  his  personal  beauty  and  carefully  considered 
his  appearance;  respectfully  they  satisfied  themselves  of  his  high 
qualities,  like  those  who,  thirsty,  drink  the  "  pure  dew."  Then 
with  raised  hands  they  addressed  the  prince :  "  Have  you  been 
long  an  ascetic,  divided  from  your  family  and  broken  from  the 
bonds  of  love,  like  the  elephant  who  has  cast  off  restraint? 
Full  of  wisdom,  completely  enlightened,  you  seem  well  able  to 
escape  the  poisonous  fruit  of  this  world.  In  old  time  the  mon- 
arch Ming  Shing  gave  up  his  kingly  estate  to  his  son,  as  a  man 
who  has  carried  a  flowery  wrreath,  when  withered  casts  it  away: 
but  such  is  not  your  case,  full  of  youthful  vigor,  and  yet  not 
enamoured  with  the  condition  of  a  holy  king ;  we  see  that  your 
will  is  strong  and  fixed,  capable  of  becoming  a  vessel  of  the 
true  law,  able  to  embark  in  the  boat  of  wisdom,  and  to  cross 
over  the  sea  of  life  and  death.  The  common  class,  enticed  to 
come  to  learn,  their  talents  first  are  tested,  then  they  are  taught; 
but  as  I  understand  your  case,  your  mind  is  already  fixed  and 
your  will  firm;  and  now  you  have  undertaken  the  purpose  of 
learning,  I  am  persuaded  you  will  not  in  the  end  shrink  from 
it." 

The  prince  hearing  this  exhortation,  with  gladness  made  re- 
ply: "  You  have  with  equal  intention,  illustrious!  cautioned  me 
with  impartial  mind;  with  humble  heart  I  accept  the  advice, 


362  LIFE  OF  BUDDHA 

and  pray  that  it  may  be  so  with  me  as  you  anticipate;  that  I 
may  in  my  night-journey  obtain  a  torch,  to  guide  me  safely 
through  treacherous  places;  a  handy  boat  to  cross  over  the 
sea; — may  it  be  so  even  now  with  me!  But  as  I  am  somewhat 
in  doubt  and  anxious  to  learn,  I  will  venture  to  make  known 
my  doubts,  and  ask,  with  respect  to  old  age,  disease,  and  death, 
how  are  these  things  to  be  escaped?  " 

At  this  time  O-lo-lam  hearing  the  question  asked  by  the 
prince,  briefly  from  the  various  Sutras  and  Sastras  quoted 
passages  in  explanation  of  a  way  of  deliverance.  "  But  thou," 
he  said,  "  illustrious  youth!  so  highly  gifted,  and  eminent  among 
the  wise!  hear  what  I  have  to  say,  as  I  discourse  upon  the  mode 
of  ending  birth  and  death;  nature,  and  change,  birth,  old  age, 
and  death,  these  five  attributes  belong  to  all ;  nature  is  (in  itself) 
pure  and  without  fault;  the  involution  of  this  with  the  five 
elements,  causes  an  awakening  and  power  of  perception,  which, 
according  to  its  exercise,  is  the  cause  of  change;  form,  sound, 
order,  taste,  touch,  these  are  called  the  five  objects  of  sense;  as 
the  hand  and  foot  are  called  the  two  ways,  so  these  are  called 
the  roots  of  action  (the  five  skandhas);  the  eye,  the  ear,  the 
nose,  the  tongue,  the  body,  these  are  named  the  roots  (instru- 
ments) of  understanding.  The  root  of  mind  (manas)  is  two- 
fold, being  both  material,  and  also  intelligent;  nature  by  its  in- 
volutions is  the  cause,  the  knower  of  the  cause  is  I  (the  soul) ; 
Kapila  the  Rishi  and  his  numerous  followers,  on  this  deep  prin- 
ciple of  soul,  practising  wisdom  (Buddhi),  found  deliverance. 
Kapila  and  now  Vakaspati,  by  the  power  of  Buddhi  perceiving 
the  character  of  birth,  old  age,  and  death,  declare  that  on  this 
is  founded  true  philosophy;  whilst  all  opposed  to  this,  they 
say,  is  false.  Ignorance  and  passion,  causing  constant  trans- 
migration, abiding  in  the  midst  of  these  (they  say)  is  the  lot  of 
all  that  lives.  Doubting  the  truth  of  soul  is  called  excessive 
doubt,  and  without  distinguishing  aright,  there  can  be  no 
method  of  escape.  Deep  speculation  as  to  the  limits  of  percep- 
tion is  but  to  involve  the  soul ;  thus  unbelief  leads  to  confusion, 
and  ends  in  differences  of  thought  and  conduct.  Again,  the 
various  speculations  on  soul,  such  as  '  I  say/  '  I  know  and  per- 
ceive,' '  I  come '  and  '  I  go,'  or  '  I  remain  fixed,'  these  are  called 
the  intricacies  of  soul.  And  then  the  fancies  raised  in  different 
natures,  some  saying  '  this  is  so,'  others  denying  it,  and  this 
condition  of  uncertainty  is  called  the  state  of  darkness.  Then 


LIFE  OF  BUDDHA  363 

there  are  those  who  say  that  outward  things  are  one  with  soul, 
who  say  that  the  objective  is  the  same  as  mind,  who  confuse 
intelligence  with  instruments,  who  say  that  number  is  the  soul. 
Thus  not  distinguishing  aright,  these  are  called  excessive  quib- 
bles, marks  of  folly,  nature  changes,  and  so  on.  To  worship 
and  recite  religious  books,  to  slaughter  living  things  in  sacri- 
fice, to  render  pure  by  fire  and  water,  and  thus  awake  the 
thought  of  final  rescue,  all  these  ways  of  thinking  are  called 
without  right  expedient,  the  result  of  ignorance  and  doubt,  by 
means  of  word  or  thought  or  deed ;  involving  outward  relation- 
ships, this  is  called  depending  on  means;  making  the  material 
world  the  ground  of  soul,  this  is  called  depending  on  the  senses. 
By  these  eight  sorts  of  speculation  are  we  involved  in  birth  and 
death.  The  foolish  masters  of  the  world  make  their  classifica- 
tions in  these  five  ways:  Darkness,  folly,  and  great  folly,  angry 
passion,  with  timid  fear.  Indolent  coldness  is  called  darkness; 
birth  and  death  are  called  folly;  lustful  desire  is  great  folly;  be- 
cause of  great  men  subjected  to  error,  cherishing  angry  feelings, 
passion  results;  trepidation  of  the  heart  is  called  fear.  Thus 
these  foolish  men  dilate  upon  the  five  desires;  but  the  root  of 
the  great  sorrow  of  birth  and  death,  the  life  destined  to  be  spent 
in  the  five  ways,  the  cause  of  the  whirl  of  life,  I  clearly  per- 
ceive, is  to  be  placed  in  the  existence  of  '  I ' ;  because  of  the 
influence  of  this  cause,  result  the  consequences  of  repeated  birth 
and  death;  this  cause  is  without  any  nature  of  its  own,  and 
its  fruits  have  no  nature;  rightly  considering  what  has  been 
said,  there  are  four  matters  which  have  to  do  with  escape, 
kindling  wisdom — opposed  to  dark  ignorance — making  mani- 
fest— opposed  to  concealment  and  obscurity — if  these  four  mat- 
ters be  understood,  then  we  may  escape  birth,  old  age,  and 
death.  Birth,  old  age,  and  death  being  over,  then  we  attain 
a  final  place;  the  Brahmans  all  depending  on  this  principle, 
practising  themselves  in  a  pure  life,  have  also  largely  dilated 
on  it,  for  the  good  of  the  world." 

The  prince  hearing  these  words  again  inquired  of  Arada: 
"  Tell  me  what  are  the  expedients  you  name,  and  what  is  the 
final  place  to  which  they  lead,  and  what  is  the  character  of  that 
pure  Brahman  life;  and  again  what  are  the  stated  periods  dur- 
ing which  such  life  must  be  practised,  and  during  which  such 
life  is  lawful;  all  these  are  principles  to  be  inquired  into;  and 
on  them  I  pray  you  discourse  for  my  sake." 


364  JLIFE  OF  BUDDHA 

Then  that  Arada,  according  to  the  Sutras  and  Sastras,  spoke : 
"  Yourself  using  wisdom  is  the  expedient;  but  I  will  further 
dilate  on  this  a  little;  first  by  removing  from  the  crowd  and  lead- 
ing a  hermit's  life,  depending  entirely  on  alms  for  food,  ex- 
tensively practising  rules  of  decorum,  religiously  adhering  to 
right  rules  of  conduct;  desiring  little  and  knowing  when  to 
abstain,  receiving  whatever  is  given  in  food,  whether  pleasant 
or  otherwise,  delighting  to  practise  a  quiet  life,  diligently  study- 
ing all  the  Sutras  and  Sastras ;  observing  the  character  of  covet- 
ous longing  and  fear,  without  remnant  of  desire  to  live  in  purity, 
to  govern  well  the  organs  of  life,  the  mind  quieted  and  silently 
at  rest;  removing  desire,  and  hating  vice,  all  the  sorrows  of  life 
put  away,  then  there  is  happiness;  and  we  obtain  the  enjoyment 
of  the  first  dhyana.11  Having  obtained  this  first  dhyana,  then 
with  the  illumination  thus  obtained,  by  inward  meditation  is 
born  reliance  on  thought  alone,  and  the  entanglements  of  folly 
are  put  away ;  the  mind  depending  on  this,  then  after  death,  born 
in  the  Brahma  heavens,  the  enlightened  are  able  to  know  them- 
selves; by  the  use  of  means  is  produced  further  inward  illumina- 
tion; diligently  persevering,  seeking  higher  advance,  accom- 
plishing the  second  dhyana,  tasting  of  that  great  joy,  we  are 
born  in  the  Kwong-yin  heaven ;  then  by  the  use  of  means  put- 
ting away  this  delight,  practising  the  third  dhyana,  resting  in 
such  delight  and  wishing  no  further  excellence,  there  is  a  birth 
in  the  Subhakritsna  heaven;  leaving  the  thought  of  such  de- 
light, straightway  we  reach  the  fourth  dhyana,  all  joys  and  sor- 
rows done  away,  the  thought  of  escape  produced;  we  dwell  in 
this  fourth  dhyana,  and  are  born  in  the  Vrihat-phala  heaven; 
because  of  its  long  enduring  years,  it  is  thus  called  Vrihat-phala 
(extensive-fruit);  whilst  in  that  state  of  abstraction  rising 
higher,  perceiving  there  is  a  place  beyond  any  bodily  condi- 
tion, adding  still  and  persevering  further  in  practising  wisdom, 
rejecting  this  fourth  dhyana,  firmly  resolved  to  persevere  in  the 
search,  still  contriving  to  put  away  every  desire  after  form, 
gradually  from  every  pore  of  the  body  there  is  perceived  a  feel- 
ing of  empty  release,  and  in  the  end  this  extends  to  every  solid 
part,  so  that  the  whole  is  perfected  in  an  apprehension  of  empti- 
ness. In  brief,  perceiving  no  limits  to  this  emptiness,  there  is 
opened  to  the  view  boundless  knowledge.  Endowed  with  in- 

11  The  dhyanas  are  the  conditions  of  ecstasy,  enjoyed  by  the  inhabitants  of 
the  Brahmaloka  heavens. 


LIFE  OF  BUDDHA  365 

ward  rest  and  peace,  the  idea  of  '  I '  departs,  and  the  object  of 
'  I  ' — clearly  discriminating  the  non-existence  of  matter,  this  is 
the  condition  of  immaterial  life.  As  the  Mufiga  (grass)  when 
freed  from  its  horny  case,  or  as  the  wild  bird  which  escapes 
from  its  prison  trap,  so,  getting  away  from  all  material  limita- 
tions, we  thus  find  perfect  release.  Thus  ascending  above  the 
Brahmans,  deprived  of  every  vestige  of  bodily  existence,  we 
still  endure.  Endued  with  wisdom !  let  it  be  known  this  is  real 
and  true  deliverance.  You  ask  what  are  the  expedients  for  ob- 
taining this  escape;  even  as  I  have  before  detailed,  those  who 
have  deep  faith  will  learn.  The  Rishis  Gaigishavya,  Ganaka, 
Vriddha  Parasara,  and  other  searchers  after  truth,  all  by  the 
way  I  have  explained,  have  reached  true  deliverance." 

The  prince  hearing  these  words,  deeply  pondering  on  the 
outline  of  these  principles,  and  reaching  back  to  the  influences 
produced  by  our  former  lives,  again  asked  with  further  words: 
"  I  have  heard  your  very  excellent  system  of  wisdom,  the  prin- 
ciples very  subtle  and  deep-reaching,  from  which  I  learn  that 
because  of  not  '  letting  go '  (by  knowledge  as  a  cause),  we  do 
not  reach  the  end  of  the  religious  life;  but  by  understanding 
nature  in  its  involutions,  then,  you  say,  we  obtain  deliverance; 
I  perceive  this  law  of  birth  has  also  concealed  in  it  another  law 
as  a  germ;  you  say  that  the  '  I '  (i.e.  the  soul  of  Kapila)  being 
rendered  pure,  forthwith  there  is  true  deliverance;  but  if  we 
encounter  a  union  of  cause  and  effect,  then  there  is  a  return  to 
the  trammels  of  birth ;  just  as  the  germ  in  the  seed,  when  earth, 
fire,  water,  and  wind  seem  to  have  destroyed  in  it  the  principle 
of  life,  meeting  with  favorable  concomitant  circumstances  will 
yet  revive,  without  any  evident  cause,  but  because  of  desire;  so 
those  who  have  gained  this  supposed  release,  likewise  keeping 
the  idea  of  '  I '  and  living  things,  have  in  fact  gained  no  final 
deliverance;  in  every  condition,  letting  go  the  three  classes  and 
again  reaching  the  three  excellent  qualities,  because  of  the  eter- 
nal existence  of  soul,  by  the  subtle  influences  of  that  (influences 
resulting  from  the  past),  the  heart  lets  go  the  idea  of  expedi- 
ents, and  obtains  an  almost  endless  duration  of  years.  This, 
you  say,  is  true  release;  you  say  '  letting  go  the  ground  on  which 
the  idea  of  soul  rests,'  that  this  frees  us  from  '  limited  exist- 
ence/ and  that  the  mass  of  people  have  not  yet  removed  the 
idea  of  soul,  and  are  therefore  still  in  bondage.  But  what  is 
this  letting  go  gunas  (cords  fettering  the  soul) ;  if  one  is  fettered 


366  LIFE  OF  BUDDHA 

by  these  gunas,  how  can  there  be  release?  For  guni  (the  ob- 
ject) and  guna  (the  quality)  in  idea  are  different,  but  in  sub- 
stance one ;  if  you  say  that  you  can  remove  the  properties  of  a 
thing  and  leave  the  thing  by  arguing  it  to  the  end,  this  is  not 
so.  If  you  remove  heat  from  fire,  then  there  is  no  such  thing 
as  fire,  or  if  you  remove  surface  from  body,  what  body  can  re- 
main? Thus  guna  is  as  it  were  surface,  remove  this  and  there 
can  be  no  guni.  So  that  this  deliverance,  spoken  of  before, 
must  leave  a  body  yet  in  bonds.  Again,  you  say  that  by  clear 
knowledge  you  get  rid  of  body;  there  is  then  such  a  thing  as 
knowledge  or  the  contrary ;  if  you  affirm  the  existence  of  clear 
knowledge,  then  there  should  be  someone  who  possesses  it  (i.e. 
possesses  this  knowledge) ;  if  there  be  a  possesor,  how  can  there 
be  deliverance  from  this  personal  '  I '?  If  you  say  there  is  no 
'  knower/  then  who  is  it  that  is  spoken  of  as  '  knowing '?  If 
there  is  knowledge  and  no  person,  then  the  subject  of  knowl- 
edge may  be  a  stone  or  a  log;  moreover,  to  have  clear  knowl- 
edge of  these  minute  causes  of  contamination  and  reject  them 
thoroughly,  these  being  so  rejected,  there  must  be  an  end,  then, 
of  the  '  doer.'  What  Arada  has  declared  cannot  satisfy  my 
heart.  This  clear  knowledge  is  not  universal  wisdom,  I  must 
go  on  and  seek  a  better  explanation." 

Going  on  then  to  the  place  of  Udra  Rishi,  he  also  expatiated 
on  this  question  of  "  I."  But  although  he  refined  the  matter  to 
the  utmost,  laying  down  a  term  of  "  thought "  and  "  no 
thought  "  taking  the  position  of  removing  "  thought  "  and  "  no 
thought,"  yet  even  so  he  came  not  out  of  the  mire;  for  suppos- 
ing creatures  attained  that  state,  still  (he  said)  there  is  a  possi- 
bility of  returning  to  the  coil,  whilst  Bodhisattva  sought  a 
method  of  getting  out  of  it.  So  once  more  leaving  Udra  Rishi, 
he  went  on  in  search  of  a  better  system,  and  came  at  last  to 
Mount  Kia-ke  (the  forest  of  mortification),  where  was  a  town 
called  Pain-suffering  forest.  Here  the  five  Bhikshus  had  gone 
before.  When  then  he  beheld  these  five,  virtuously  keeping  in 
check  their  senses,  holding  to  the  rules  of  moral  conduct,  prac- 
tising mortification,  dwelling  in  that  grove  of  mortification; 
occupying  a  spot  beside  the  Nairangana  river,  perfectly  com- 
posed and  filled  with  contentment,  Bodhisattva  forthwith  by 
them  selecting  one  spot,  quietly  gave  himself  to  thought.  The 
five  Bhikshus  knowing  him  with  earnest  heart  to  be  seeking 
escape,  offered  him  their  services  with  devotion,  as  if  reverenc- 
ing Isvara  Deva. 


LIFE  OF  BUDDHA  367 

Having  finished  their  attentions  and  dutiful  services,  then 
going  on  he  took  his  seat  not  far  off,  as  one  about  to  enter  on 
a  course  of  religious  practice,  composing  all  his  members  as 
he  desired.  Bodhisattva  diligently  applied  himself  to  "  means," 
as  one  about  to  cross  over  old  age,  disease,  and  death.  With 
full  purpose  of  heart  he  set  himself  to  endure  mortification,  to 
restrain  every  bodily  passion,  and  give  up  thought  about  sus- 
tenance, with  purity  of  heart  to  observe  the  fast-rules,  which 
no  worldly  man  can  bear;  silent  and  still,  lost  in  thoughtful 
meditation;  and  so  for  six  years  he  continued,  each  day  eating 
one  hemp  grain,  his  bodily  form  shrunken  and  attenuated,  seek- 
ing how  to  cross  the  sea  of  birth  and  death,  exercising  himself 
still  deeper  and  advancing  further;  making  his  way  perfect  by 
the  disentanglements  of  true  wisdom,  not  eating,  and  yet  not 
looking  to  that  as  a  cause  of  emancipation,  his  four  members 
although  exceedingly  weak,  his  heart  of  wisdom  increasing  yet 
more  and  more  in  light;  his  spirit  free,  his  body  light  and  re- 
fined, his  name  spreading  far  and  wide,  as  "  highly  gifted,"  even 
as  the  moon  when  first  produced,  or  as  the  Kumuda  flower 
spreading  out  its  sweetness.  Everywhere  through  the  country 
his  excellent  fame  extended;  the  daughters  of  the  lord  of  the 
place  both  coming  to  see  him,  his  mortified  body  like  a  with- 
ered branch,  just  completing  the  period  of  six  years,  fearing 
the  sorrow  of  birth  and  death,  seeking  earnestly  the  method  of 
true  wisdom,  he  came  to  the  conviction  that  these  were  not  the 
means  to  extinguish  desire  and  produce  ecstatic  contemplation ; 
nor  yet  the  means  by  which  in  former  time,  seated  underneath 
the  Gambu  tree,  he  arrived  at  that  miraculous  condition,  that 
surely  was  the  proper  way,  he  thought,  the  way  opposed  to 
this  of  "  withered  body." 

"  I  should  therefore  rather  seek  strength  of  body,  by  drink 
and  food  refresh  my  members,  and  with  contentment  cause  my 
mind  to  rest.  My  mind  at  rest,  I  shall  enjoy  silent  composure ; 
composure  is  the  trap  for  getting  ecstasy  (dhyana)  ;  while  in  ec- 
stasy perceiving  the  true  law,  then  the  force  of  truth  obtained, 
disentanglement  will  follow.  And  thus  composed,  enjoying 
perfect  quiet,  old  age  and  death  are  put  away ;  and  then  defile- 
ment is  escaped  by  this  first  means ;  thus  then  by  equal  steps 
the  excellent  law  results  from  life  restored  by  food  and  drink." 

Having  carefully  considered  this  principle,  bathing  in  the 
Nairangana  river,  he  desired  afterwards  to  leave  the  water,  but 


368  LIFE  OF  BUDDHA 

owing  to  extreme  exhaustion  was  unable  to  rise ;  then  a  heavenly 
spirit  holding  out  a  branch,  taking  this  in  his  hand  he  raised 
himself  and  came  forth.  At  this  time  on  the  opposite  side  of 
the  grove  there  was  a  certain  chief  herdsman,  whose  eldest 
daughter  was  called  Nanda.  One  of  the  Suddhavasa  Devas 
addressing  her  said,  "  Bodhisattva  dwells  in  the  grove,  go  you 
then,  and  present  to  him  a  religious  offering." 

Nanda  Balada  (or  Balaga  or  Baladhya)  with  joy  came  to  the 
spot,  above  her  hands  (i.e.  on  her  wrists)  white  chalcedony 
bracelets,  her  clothing  of  a  gray  color;  the  gray  and  the 
white  together  contrasted  in  the  light,  as  the  colors  of  the 
rounded  river  bubble;  with  simple  heart  and  quickened  step  she 
came,  and,  bowing  down  at  Bodhisattva's  feet,  she  reverently 
offered  him  perfumed  rice  milk,  begging  him  of  his  condescen- 
sion to  accept  it.  Bodhisattva  taking  it,  partook  of  it  at  once, 
whilst  she  received,  even  then,  the  fruits  of  her  religious  act. 
Having  eaten  it,  all  his  members  refreshed,  he  became  capable 
of  receiving  Bodhi ;  his  body  and  limbs  glistening  with  renewed 
strength,  and  his  energies  swelling  higher  still,  as  the  hundred 
streams  swell  the  sea,  or  the  first  quartered  moon  daily  increases 
in  brightness.  The  five  Bhikshus  having  witnessed  this,  per- 
turbed, were  filled  with  suspicious  reflection;  they  supposed  that 
his  religious  zeal  was  flagging,  and  that  he  was  leaving  and  look- 
ing for  a  better  abode,  as  though  he  had  obtained  deliverance, 
the  five  elements  entirely  removed. 

Bodhisattva  wandered  on  alone,  directing  his  course  to  that 
"  fortunate  "  tree,12  beneath  whose  shade  he  might  accomplish 
his  search  after  complete  enlightenment.  Over  the  ground 
wide  and  level,  producing  soft  and  pliant  grass,  easily  he  ad- 
vanced with  lion  step,  pace  by  pace,  whilst  the  earth  shook 
withal ;  and  as  it  shook,  Kala  naga  aroused,  was  filled  with  joy, 
as  his  eyes  were  opened  to  the  light.  Forthwith  he  exclaimed : 
"  When  formerly  I  saw  the  Buddhas  of  old,  there  was  the  sign 
of  an  earthquake  as  now;  the  virtues  of  a  Muni  are  so  great 
in  majesty,  that  the  great  earth  cannot  endure  them;  as  step 
by  step  his  foot  treads  upon  the  ground,  so  is  there  heard  the 
sound  of  the  rumbling  earth-shaking;  a  brilliant  light  now  il- 
lumes the  world,  as  the  shining  of  the  rising  sun;  five  hundred 
bluish-tinted  birds  I  see,  wheeling  round  to  the  right,  flying 
through  space;  a  gentle,  soft,  and  cooling  breeze  blows  around 

«•  The  "fortunate  tree,"  the  tree  "  of    good  omen,"  the  Bodhi  tree. 


LIFE  OF  BUDDHA  369 

in  an  agreeable  way;  all  these  auspicious  signs  are  the  same  as 
those  of  former  Buddhas;  wherefore  I  know  that  this  Bod- 
hisattva  will  certainly  arrive  at  perfect  wisdom.  And  now,  be- 
hold! from  yonder  man,  a  grass  cutter,  he  obtains  some  pure 
and  pliant  grass,  which  spreading  out  beneath  the  tree,  with 
upright  body,  there  he  takes  his  seat ;  his  feet  placed  under  him, 
not  carelessly  arranged,  moving  to  and  fro,  but  like  the  firmly 
fixed  and  compact  body  of  a  Naga;  nor  shall  he  rise  again  from 
off  his  seat  till  he  has  completed  his  undertaking."  And  so  he 
(the  Naga)  uttered  these  words  by  way  of  confirmation.  The 
heavenly  Nagas,  filled  with  joy,  caused  a  cool  refreshing  breeze 
to  rise;  the  trees  and  grass  were  yet  unmoved  by  it,  and  all  the 
beasts,  quiet  and  silent,  looked  on  in  wonderment. 

These  are  the  signs  that  Bodhisattva  will  certainly  attain  en- 
lightenment. 

Defeats  M&ra 

The  great  Rishi,  of  the  royal  tribe  of  Rishis,  beneath  the 
Bodhi  tree  firmly  established,  resolved  by  oath  to  perfect  the 
way  of  complete  deliverance. 

The  spirits,  Nagas,  and  the  heavenly  multitude,  all  were  filled 
with  joy;  but  Mara  Devaraga,  enemy  of  religion,  alone  was 
grieved,  and  rejoiced  not;  lord  of  the  five  desires,  skilled  in  all 
the  arts  of  warfare,  the  foe  of  those  who  seek  deliverance,  there- 
fore his  name  is  rightly  given  Pisuna.  Now  this  Mara  raga  had 
three  daughters,  mincingly  beautiful  and  of  a  pleasant  coun- 
tenance, in  every  way  fit  by  artful  ways  to  inflame  a  man  with 
love,  highest  in  this  respect  among  the  Devis.  The  first  was 
named  Yuh-yen,  the  second  Neng-yueh-gin,  the  third  Ngai- 
loh.  These  three,  at  this  time,  advanced  together,  and  ad- 
dressed their  father  Pisuna  and  said :  "  May  we  not  know  the 
trouble  that  afflicts  you?  " 

The  father,  calming  his  feelings,  addressed  his  daughters  thus : 
"  The  world  has  now  a  great  Muni,  he  has  taken  a  strong  oath 
as  a  helmet,  he  holds  a  mighty  bow  in  his  hand,  wisdom  is  the 
diamond  shaft  he  uses.  His  object  is  to  get  the  mastery  in  the 
world,  to  ruin  and  destroy  my  territory;  I  am  myself  unequal 
to  him,  for  all  men  will  believe  in  him,  and  all  find  refuge  in 
the  way  of  his  salvation;  then  will  my  land  be  desert  and  un- 
occupied. But  as  when  a  man  transgresses  the  laws  of  moral- 
VOL.  V.— 24 


370  LIFE  OF  BUDDHA 

ity,  his  body  is  then  empty.  So  now,  the  eye  of  wisdom,  not 
yet  opened  in  this  man,  whilst  my  empire  still  has  peace,  I  will 
go  and  overturn  his  purpose,  and  break  down  and  divide  the 
ridge-pole  of  his  house." 

Seizing  then  his  bow  and  his  five  arrows,  with  all  his  retinue 
of  male  and  female  attendants,  he  went  to  that  grove  of  "  fortu- 
nate rest "  with  the  vow  that  the  world  should  not  find  peace. 
Then  seeing  the  Muni,  quiet  and  still,  preparing  to  cross  the 
sea  of  the  three  worlds,  in  his  left  hand  grasping  his  bow,  with 
his  right  hand  pointing  his  arrow,  he  addressed  Bodhisattva  and 
said:  "  Kshatriya!  rise  up  quickly!  for  you  may  well  fear!  your 
death  is  at  hand ;  you  may  practise  your  own  religious  system, 
but  let  go  this  effort  after  the  law  of  deliverance  for  others; 
wage  warfare  in  the  field  of  charity  as  a  cause  of  merit,  appease 
the  tumultuous  world,  and  so  in  the  end  reach  your  reward  in 
heaven.  This  is  a  way  renowned  and  well  established,  in  which 
former  saints  have  walked,  Rishis  and  kings  and  men  of  emi- 
nence ;  but  this  system  of  penury  and  alms-begging  is  unworthy 
of  you.  Now  then  if  you  rise  not,  you  had  best  consider  with 
yourself,  that  if  you  give  not  up  your  vow,  and  tempt  me  to  let 
fly  an  arrow,  how  that  Aila,  grandchild  of  Soma,  by  one  of  these 
arrows  just  touched,  as  by  a  fanning  of  the  wind,  lost  his  reason 
and  became  a  madman.  And  how  the  Rishi  Vimala,  practising 
austerities,  hearing  the  sound  of  one  of  these  darts,  his  heart 
possessed  by  great  fear,  bewildered  and  darkened  he  lost  his 
true  nature ;  how  much  less  can  you — a  late-born  one — hope  to 
escape  this  dart  of  mine.  Quickly  arise  then!  if  hardly  you 
may  get  away!  This  arrow  full  of  rankling  poison,  fearfully 
insidious  where  it  strikes  a  foe!  See  now!  with  all  my  force, 
I  point  it!  and  are  you  resting  in  the  face  of  such  calamity? 
How  is  it  that  you  fear  not  this  dread  arrow?  say!  why  do  you 
not  tremble?  "  Mara  uttered  such  fear-inspiring  threats,  bent 
on  overawing  Bodhisattva.  But  Bodhisattva's  heart  remained 
unmoved ;  no  doubt,  no  fear  was  present.  Then  Mara  instantly 
discharged  his  arrow,  whilst  the  three  women  came  in  front. 
Bodhisattva  regarded  not  the  arrow,  nor  considered  aught  the 
women  three.  Mara  raga  now  was  troubled  much  with  doubt, 
and  muttered  thus  'twixt  heart  and  mouth :  "  Long  since  the 
maiden  of  the  snowy  mountains,  shooting  at  Mahesvara,  con- 
strained him  to  change  his  mind;  and  yet  Bodhisattva  is  un- 
moved, and  heeds  not  even  this  dart  of  mine,  nor  the  three 


LIFE  OF  BUDDHA  371 

heavenly  women !  nought  prevails  to  move  his  heart  or  raise  one 
spark  of  love  within  him.  Now  must  I  assemble  my  army- 
host,  and  press  him  sore  by  force;  "  having  thought  thus  awhile, 
Mara's  army  suddenly  assembled  round.  Each  assumed  his 
own  peculiar  form ;  some  were  holding  spears,  others  grasping 
swords,  others  snatching  up  trees,  others  wielding  diamond 
maces;  armed  with  every  sort  of  weapon.  Some  had  heads  like 
hogs,  others  like  fishes,  others  like  asses,  others  like  horses; 
some  with  forms  like  snakes  or  like  the  ox  or  savage  tiger; 
lion-headed,  dragon-headed,  and  like  every  other  kind  of  beast. 
Some  had  many  heads  on  one  body-trunk,  with  faces  having 
but  a  single  eye,  and  then  again  with  many  eyes;  some  with 
great-bellied  mighty  bodies.  And  others  thin  and  skinny,  belly- 
less  ;  others  long-legged,  mighty-kneed ;  others  big-shanked  and 
fat-calved;  some  with  long  and  claw-like  nails.  Some  were 
headless,  breastless,  faceless;  some  with  two  feet  and  many 
bodies ;  some  with  big  faces  looking  every  way ;  some  pale  and 
ashy-colored;  others  colored  like  the  bright  star  rising,  others 
steaming  fiery  vapor,  some  with  ears  like  elephants,  with  humps 
like  mountains,  some  with  naked  forms  covered  with  hair.  Some 
with  leather  skins  for  clothing,  their  faces  parti-colored,  crim- 
son, and  white;  some  with  tiger  skins  as  robes,  some  with  snake 
skins  over  them,  some  with  tinkling  bells  around  their  waists, 
others  with  twisted  screw-like  hair,  others  with  hair  dishevelled 
covering  the  body,  some  breath-suckers,  others  body-snatchers, 
some  dancing  and  shrieking  awhile,  some  jumping  onwards 
with  their  feet  together,  some  striking  one  another  as  they 
went.  Others  waving  in  the  air,  others  flying  and  leaping  be- 
tween the  trees,  others  howling,  or  hooting,  or  screaming,  or 
whining,  with  their  evil  noises  shaking  the  great  earth;  thus 
this  wicked  goblin  troop  encircled  on  its  four  sides  the  Bodhi 
tree;  some  bent  on  tearing  his  body  to  pieces,  others  on  de- 
vouring it  whole ;  from  the  four  sides  flames  belched  forth,  and 
fiery  steam  ascended  up  to  heaven ;  tempestuous  winds  arose  on 
every  side;  the  mountain  forests  shook  and  quaked.  Wind, 
fire,  and  steam,  with  dust  combined,  produced  a  pitchy  dark- 
ness, rendering  all  invisible.  And  now  the  Devas  well  affected 
to  the  law,  and  all  the  Nagas  and  the  spirits,  all  incensed  at  this 
host  of  Mara,  with  anger  fired,  wept  tears  of  blood;  the  great 
company  of  Suddhavasa  gods,  beholding  Mara  tempting  Bod- 
hisattva,  free  from  low-feeling,  with  hearts  undisturbed  by  pas- 


372  LIFE  OF  BUDDHA 

sion,  moved  by  pity  towards  him  and  commiseration,  came  in 
a  body  to  behold  the  Bodhisattva,  so  calmly  seated  and  so  un- 
disturbed, surrounded  with  an  uncounted  host  of  devils,  shaking 
the  heaven  and  earth  with  sounds  ill-omened.  Bodhisattva 
silent  and  quiet  in  the  midst  remained,  his  countenance  as  bright 
as  heretofore,  unchanged;  like  the  great  lion-king  placed 
amongst  all  the  beasts  howling  and  growling  round  him  so  he 
sat,  a  sight  unseen  before,  so  strange  and  wonderful !  The  host 
of  Mara  hastening,  as  arranged,  each  one  exerting  his  utmost 
force,  taking  each  other's  place  in  turns,  threatening  every  mo- 
ment to  destroy  him.  Fiercely  staring,  grinning  with  their 
teeth,  flying  tumultuously,  bounding  here  and  there;  but  Bod- 
hisattva, silently  beholding  them,  watched  them  as  one  would 
watch  the  games  of  children.  And  now  the  demon  host  waxed 
fiercer  and  more  angry,  and  added  force  to  force,  in  further 
conflict;  grasping  at  stones  they  could  not  lift,  or  lifting  them, 
they  could  not  let  them  go.  Their  flying  spears,  lances,  and 
javelins,  stuck  fast  in  space,  refusing  to  descend;  the  angry 
thunderdrops  and  mighty  hail,  with  these,  were  changed  into 
five-colored  lotus  flowers,  whilst  the  foul  poison  of  the  dragon 
snakes  was  turned  to  spicy-breathing  air.  Thus  all  these  count- 
less sorts  of  creatures,  wishing  to  destroy  the  Bodhisattva,  un- 
able to  remove  him  from  the  spot,  were  with  their  own  weapons 
wounded.  Now  Mara  had  an  aunt-attendant  whose  name  was 
Ma-kia-ka-li,  who  held  a  skull-dish  in  her  hands,  and  stood  in 
front  of  Bodhisattva,  and  with  every  kind  of  winsome  gesture, 
tempted  to  lust  the  Bodhisattva.  So  all  these  followers  of  Mara, 
possessed  of  every  demon-body  form,  united  in  discordant  up- 
roar, hoping  to  terrify  Bodhisattva;  but  not  a  hair  of  his  was 
moved,  and  Mara's  host  was  filled  with  sorrow.  Then  in  the 
air  the  crowd  of  angels,  their  forms  invisible,  raised  their  voices, 
saying:  "Behold  the  great  Muni;  his  mind  unmoved  by  any 
feeling  of  resentment,  whilst  all  that  wicked  Mara  race,  be- 
sotted, are  vainly  bent  on  his  destruction ;  let  go  your  foul  and 
murderous  thoughts  against  that  silent  Muni,  calmly  seated! 
You  cannot  with  a  breath  move  the  Sumeru  mountain.  Fire 
may  freeze,  water  may  burn,  the  roughened  earth  may  grow 
soft  and  pliant,  but  ye  cannot  hurt  the  Bodhisattva!  Through 
ages  past  disciplined  by  suffering.  Bodhisattva  rightly  trained 
in  thought,  ever  advancing  in  the  use  of  '  means,'  pure  and 
illustrious  for  wisdom,  loving  and  merciful  to  all.  These  four 


LIFE  OF  BUDDHA  373 

conspicuous  virtues  cannot  with  him  be  rent  asunder,  so  as  to 
make  it  hard  or  doubtful  whether  he  gain  the  highest  wisdom. 
For  as  the  thousand  rays  of  yonder  sun  must  drown  the  dark- 
ness of  the  world,  or  as  the  boring  wood  must  kindle  fire,  or 
as  the  earth  deep-dug  gives  water,  so  he  who  perseveres  in  the 
'  right  means,'  by  seeking  thus,  will  find.  The  world  without 
instruction,  poisoned  by  lust  and  hate  and  ignorance;  because 
he  pitied  '  flesh,'  so  circumstanced,  he  sought  on  their  account 
the  joy  of  wisdom.  Why  then  would  you  molest  and  hinder 
one  who  seeks  to  banish  sorrow  from  the  world?  The  ig- 
norance that  everywhere  prevails  is  due  to  false  pernicious 
books,  and  therefore  Bodhisattva,  walking  uprightly,  would 
lead  and  draw  men  after  him.  To  obscure  and  blind  the  great 
world-leader,  this  undertaking  is  impossible,  for  'tis  as  though 
in  the  Great  Desert  a  man  would  purposely  mislead  the  mer- 
chant-guide. So  '  all  flesh '  having  fallen  into  darkness,  ig- 
norant of  where  they  are  going,  for  their  sakes  he  would  light 
the  lamp  of  wisdom;  say  then!  why  would  you  extinguish  it? 
All  flesh  engulfed  and  overwhelmed  in  the  great  sea  of  birth 
and  death,  this  one  prepares  the  boat  of  wisdom ;  say  then !  why 
destroy  and  sink  it?  Patience  is  the  sprouting  of  religion,  firm- 
ness its  root,  good  conduct  is  the  flower,  the  enlightened  heart 
the  boughs  and  branches.  Wisdom  supreme  the  entire  tree, 
the  '  transcendent  law '  the  fruit,  its  shade  protects  all  living 
things ;  say  then !  why  would  you  cut  it  down  ?  Lust,  hate,  and 
ignorance,  are  the  rack  and  bolt,  the  yoke  placed  on  the  shoul- 
der of  the  world ;  through  ages  long  he  has  practised  austerities 
to  rescue  men  from  these  their  fetters.  He  now  shall  certainly 
attain  his  end,  sitting  on  this  right-established  throne;  as  all  the 
previous  Buddhas,  firm  and  compact  like  a  diamond.  Though 
all  the  earth  were  moved  and  shaken,  yet  would  this  place  be 
fixed  and  stable;  him,  thus  fixed  and  well  assured,  think  not 
that  you  can  overturn.  Bring  down  and  moderate  your  mind's 
desire,  banish  these  high  and  envious  thoughts,  prepare  your- 
selves for  right  reflection,  be  patient  in  your  services." 

Mara  hearing  these  sounds  in  space,  and  seeing  Bodhisattva 
still  unmoved,  filled  with  fear  and  banishing  his  high  and  super- 
cilious thoughts,  again  took  up  his  way  to  heaven  above. 
Whilst  all  his  host  were  scattered,  o'erwhelmed  with  grief  and 
disappointment,  fallen  from  their  high  estate,  bereft  of  their 
warrior  pride,  their  warlike  weapons  and  accoutrements  thrown 


374  LIFE  OF   BUDDHA 

heedlessly  and  cast  away  'mid  woods  and  deserts.  Like  as 
when  some  cruel  chieftain  slain,  the  hateful  band  is  all  dis- 
persed and  scattered,  so  the  host  of  Mara  disconcerted,  fled 
away.  The  mind  of  Bodhisattva  now  reposed  peaceful  and 
quiet.  The  morning  sunbeams  brighten  with  the  dawn,  the 
dust-like  mist  dispersing,  disappears ;  the  moon  and  stars  pale 
their  faint  light,  the  barriers  of  the  night  are  all  removed, 
whilst  from  above  a  fall  of  heavenly  flowers  pay  their  sweet 
tribute  to  the  Bodhisattva. 

0-wei-san-pou-ti  (Abhisambodhi) 

Bodhisattva  having  subdued  Mara,  his  firmly  fixed  mind  at 
rest,  thoroughly  exhausting  the  first  principle  of  truth,  he  en- 
tered into  deep  and  subtle  contemplation.  Every  kind  of  Sa- 
madhi  in  order  passed  before  his  eyes.  During  the  first  watch 
he  entered  on  "  right  perception  "  and  in  recollection  all  former 
births  passed  before  his  eyes.  Born  in  such  a  place,  of  such  a 
name,  and  downwards  to  his  present  birth,  so  through  hun- 
dreds, thousands,  myriads,  all  his  births  and  deaths  he  knew. 
Countless  in  number  were  they,  of  every  kind  and  sort;  then 
knowing,  too,  his  family  relationships,  great  pity  rose  within 
his  heart. 

This  sense  of  deep  compassion  passed,  he  once  again  consid- 
ered "  all  that  lives,"  and  how  they  moved  within  the  six  por- 
tions of  life's  revolution,  no  final  term  to  birth  and  death; 
hollow  all,  and  false  and  transient  as  the  plantain  tree,  or  as  a 
dream,  or  phantasy.  Then  in  the  middle  watch  of  night,  he 
reached  to  knowledge  of  the  pure  Devas,  and  beheld  before  him 
every  creature,  as  one  sees  images  upon  a  mirror;  all  creatures 
born  and  born  again  to  die,  noble  and  mean,  the  poor  and  rich, 
reaping  the  fruit  of  right  or  evil  doing,  and  sharing  happiness 
or  misery  in  consequence.  First  he  considered  and  distin- 
guished evil-doers'  works,  that  such  must  ever  reap  an  evil 
birth.  Then  he  considered  those  who  practise  righteous  deeds, 
that  these  must  gain  a  place  with  men  or  gods ;  but  those  again 
born  in  the  nether  hells,  he  saw  participating  in  every  kind  of 
misery;  swallowing  molten  brass,  the  iron  skewers  piercing 
their  bodies,  confined  within  the  boiling  caldron,  driven  and 
made  to  enter  the  fiery  oven  dwelling,  food  for  hungry,  long- 
toothed  dogs,  or  preyed  upon  by  brain-devouring  birds;  dis- 
mayed by  fire,  then  they  wander  through  thick  woods,  with 


LIFE  OF  BUDDHA  375 

leaves  like  razors  gashing  their  limbs,  while  knives  divide  their 
writhing  bodies,  or  hatchets  lop  their  members,  bit  by  bit; 
drinking  the  bitterest  poisons,  their  fate  yet  holds  them  back 
from  death.  Thus  those  who  found  their  joy  in  evil  deeds,  he 
saw  receiving  now  their  direst  sorrow;  a  momentary  taste  of 
pleasure  here,  a  dreary  length  of  suffering  there.  A  laugh  or 
joke  because  of  others'  pain,  a  crying  out  and  weeping  now  at 
punishment  received.  Surely  if  living  creatures  saw  the  con- 
sequence of  all  their  evil  deeds,  self-visited,  with  hatred  would 
they  turn  and  leave  them,  fearing  the  ruin  following — the  blood 
and  death.  He  saw,  moreover,  all  the  fruits  of  birth  as  beasts, 
each  deed  entailing  its  own  return;  and  when  death  ensues 
born  in  some  other  form  (beast  shape),  different  in  kind  accord- 
ing to  the  deeds.  Some  doomed  to  die  for  the  sake  of  skin  or 
flesh,  some  for  their  horns  or  hair  or  bones  or  wings;  others 
torn  or  killed  in  mutual  conflict,  friend  or  relative  before,  con- 
tending thus;  some  burdened  with  loads  or  dragging  heavy 
weights,  others  pierced  and  urged  on  by  pricking  goads.  Blood 
flowing  down  their  tortured  forms,  parched  and  hungry — no 
relief  afforded;  then,  turning  round,  he  saw  one  with  the  other 
struggling,  possessed  of  no  independent  strength.  Flying 
through  air  or  sunk  in  deep  water,  yet  no  place  as  a  refuge  left 
from  death.  He  saw,  moreover,  those,  misers  and  covetous, 
born  now  as  hungry  ghosts ;  vast  bodies  like  the  towering  moun- 
tain, with  mouths  as  small  as  any  needle-tube,  hungry  and 
thirsty,  nought  but  fire  and  poisoned  flame  to  enwrap  their 
burning  forms  within.  Covetous,  they  would  not  give  to  those 
who  sought,  or  duped  the  man  who  gave  in  charity,  now  born 
among  the  famished  ghosts,  they  seek  for  food,  but  cannot  find 
withal.  The  refuse  of  the  unclean  man  they  fain  would  eat, 
but  this  is  changed  and  lost  before  it  can  be  eaten.  Oh!  if  a 
man  believes  that  covetousness  is  thus  repaid,  as  in  their  case, 
would  he  not  give  his  very  flesh  in  charity  even  as  Sivi  raga 
did!  Then,  once  more  he  saw,  those  reborn  as  men,  with  bodies 
like  some  foul  sewer,  ever  moving  'midst  the  direst  sufferings, 
born  from  the  womb  to  fear  and  trembling,  with  body  tender, 
touching  anything  its  feelings  painful,  as  if  cut  with  knives. 
Whilst  born  in  this  condition,  no  moment  free  from  chance  of 
death,  labor,  and  sorrow,  yet  seeking  birth  again,  and  being 
born  again,  enduring  pain.  Then  he  saw  those  who  by  a  high- 
er merit  were  enjoying  heaven;  a  thirst  for  love  ever  consuming 


LIFE  OF  BUDDHA 

them,  their  merit  ended  with  the  end  of  life,  the  five  signs  warn- 
ing them  of  death.  Just  as  the  blossom  that  decays,  withering 
away,  is  robbed  of  all  its  shining  tints;  not  all  their  associates, 
living  still,  though  grieving,  can  avail  to  save  the  rest.  The 
palaces  and  joyous  precincts  empty  now,  the  Devis  all  alone 
and  desolate,  sitting  or  asleep  upon  the  dusty  earth,  weep  bit- 
terly in  recollection  of  their  loves.  Those  who  are  born,  sad 
in  decay;  those  who  are  dead,  beloved,  cause  of  grief;  thus  ever 
struggling  on,  preparing  future  pain,  covetous  they  seek  the 
joys  of  heaven,  obtaining  which,  these  sorrows  come  apace; 
despicable  joys!  oh,  who  would  covet  them!  using  such  mighty 
efforts  to  obtain,  and  yet  unable  thence  to  banish  pain.  Alas, 
alas!  these  Devas,  too,  alike  deceived — no  difference  is  there! 
through  lapse  of  ages  bearing  suffering,  striving  to  crush  desire 
and  lust,  now  certainly  expecting  long  reprieve,  and  yet  once 
more  destined  to  fall !  in  hell  enduring  every  kind  of  pain,  as 
beasts  tearing  and  killing  one  the  other,  as  Pretas  parched  with 
direst  thirst,  as  men  worn  out,  seeking  enjoyment;  although, 
they  say,  when  born  in  heaven,  "  then  we  shall  escape  these 
greater  ills."  Deceived,  alas !  no  single  place  exempt,  in  every 
birth  incessant  pain !  Alas !  the  sea  of  birth  and  death  revolving 
thus — an  ever-whirling  wheel — all  flesh  immersed  within  its 
waves  cast  here  and  there  without  reliance!  thus  with  his  pure 
Deva  eyes  he  thoughtfully  considered  the  five  domains  of  life. 
He  saw  that  all  was  empty  and  vain  alike!  with  no  dependence! 
like  the  plantain  or  the  bubble.  Then,  on  the  third  eventful 
watch,  he  entered  on  the  deep,  true  apprehension;  he  medi- 
tated on  the  entire  world  of  creatures,  whirling  in  life's  tangle, 
born  to  sorrow;  the  crowds  who  live,  grow  old,  and  die,  in- 
numerable for  multitude.  Covetous,  lustful,  ignorant,  darkly- 
fettered,  with  no  way  known  for  final  rescue.  Rightly  consid- 
ering, inwardly  he  reflected  from  what  source  birth  and  death 
proceed.  He  was  assured  that  age  and  death  must  come  from 
birth  as  from  a  source.  For  since  a  man  has  born  with  him 
a  body,  that  body  must  inherit  pain.  Then  looking  further 
whence  comes  birth,  he  saw  it  came  from  life-deeds  done  else- 
where; then  with  his  Deva-eyes  scanning  these  deeds,  he  saw 
they  were  not  framed  by  Isvara.  They  were  not  self-caused, 
they  were  not  personal  existences,  nor  were  they  either  un- 
caused ;  then,  as  one  who  breaks  the  first  bamboo  joint  finds  all 
the  rest  easy  to  separate,  having  discerned  the  cause  of  birth 


LIFE  OF  BUDDHA  377 

and  death,  he  gradually  came  to  see  the  truth;  deeds  come  from 
upadana,  like  as  fire  which  catches  hold  of  grass;  upadana 
comes  from  trishna,  just  as  a  little  fire  inflames  the  mountains; 
trishna  comes  from  vedana,  the  perception  of  pain  and  pleas- 
ure, the  desire  for  rest;  as  the  starving  or  the  thirsty  man  seeks 
food  and  drink,  so  "  sensation  "  brings  "  desire  "  for  life;  then 
contact  is  the  cause  of  all  sensation,  producing  the  three  kinds 
of  pain  or  pleasure,  even  as  by  art  of  man  the  rubbing  wood 
produces  fire  for  any  use  or  purpose;  contact  is  born  from  the 
six  entrances.1  The  six  entrances  are  caused  by  name  and 
thing,  just  as  the  germ  grows  to  the  stem  and  leaf;  name  and 
thing  are  born  from  knowledge,  as  the  seed  which  germinates 
and  brings  forth  leaves.  Knowledge,  in  turn,  proceeds  from 
name  and  thing,  the  two  are  intervolved  leaving  no  remnant; 
by  some  concurrent  cause  knowledge  engenders  name  and 
thing,  whilst  by  some  other  cause  concurrent,  name  and  thing 
engender  knowledge.  Just  as  a  man  and  ship  advance  to- 
gether, the  water  and  the  land  mutually  involved;  thus  knowl- 
edge brings  forth  name  and  thing;  name  and  thing  produce  the 
roots.  The  roots  engender  contact ;  contact  again  brings  forth 
sensation ;  sensation  brings  forth  longing  desire ;  longing  desire 
produces  upadana.  Upadana  is  the  cause  of  deeds;  and  these 
again  engender  birth;  birth  again  produces  age  and  death;  so 
does  this  one  incessant  round  cause  the  existence  of  all  living 
things.  Rightly  illumined,  thoroughly  perceiving  this,  firmly 
established,  thus  was  he  enlightened;  destroy  birth,  old  age  and 
death  will  cease;  destroy  bhava  then  will  birth  cease;  destroy 
"  cleaving  "  then  will  bhava  end ;  destroy  desire  then  will  cleav- 
ing end ;  destroy  sensation  then  will  trishna  end.  Destroy  con- 
tact then  will  end  sensation ;  destroy  the  six  entrances,  then  will 
contact  cease;  the  six  entrances  all  destroyed,  from  this,  more- 
over, names  and  things  will  cease.  Knowledge  destroyed, 
names  and  things  will  cease;  names  and  things  destroyed,  then 
knowledge  perishes;  ignorance  destroyed,  then  the  constitu- 
ents of  individual  life  will  die ;  the  great  Rishi  was  thus  perfected 
in  wisdom.  Thus  perfected,  Buddha  then  devised  for  the 
world's  benefit  the  eightfold  path,  right  sight,  and  so  on,  the 
only  true  path  for  the  world  to  tread.  Thus  did  he  complete 
the  end  of "  self,"  as  fire  goes  out  for  want  of  grass ;  thus  he  had 
done  what  he  would  have  men  do ;  he  first  had  found  the  way  of 

1  The  six  organs  of  sense. 


378  LIFE  OF  BUDDHA 

perfect  knowledge.  He  finished  thus  the  first  great  lesson;  en- 
tering the  great  Rishi's  house  (dreamless  sleep),  the  darkness 
disappeared ;  light  coming  on,  perfectly  silent,  all  at  rest,  he 
reached  at  last  the  exhaustless  source  of  truth ;  lustrous  with 
all  wisdom  the  great  Rishi  sat,  perfect  in  gifts,  whilst  one  con- 
vulsive throe  shook  the  wide  earth.  And  now  the  world  was 
calm  again  and  bright,  when  Devas,  Nagas,  spirits,  all  assem- 
bled, amidst  the  void  raise  heavenly  music,  and  make  their  of- 
ferings as  the  law  directs.  A  gentle  cooling  breeze  sprang  up 
around,  and  from  the  sky  a  fragrant  rain  distilled;  exquisite 
flowers,  not  seasonable,  bloomed;  sweet  fruits  before  their  time 
were  ripened.  Great  Mandaras,  and  every  sort  of  heavenly 
precious  flower,  from  space  in  rich  confusion  fell,  as  tribute  to 
the  illustrious  monk.  Creatures  of  every  different  kind  were 
moved  one  towards  the  other  lovingly;  fear  and  terror  alto- 
gether put  away,  none  entertained  a  hateful  thought,  and  all 
things  living  in  the  world  with  faultless  men  consorted  freely ; 
the  Devas  giving  up  their  heavenly  joys,  sought  rather  to  allevi- 
ate the  sinner's  sufferings.  Pain  and  distress  grew  less  and  less, 
the  moon  of  wisdom  waxed  apace ;  whilst  all  the  Rishis  of  the 
Ikshvaku  clan  who  had  received  a  heavenly  birth,  beholding 
Buddha  thus  benefitting  men,  were  filled  with  joy  and  satisfac- 
tion; and  whilst  throughout  the  heavenly  mansions  religious 
offerings  fell  as  raining  flowers,  the  Devas  and  the  Naga  spir- 
its, with  one  voice,  praised  the  Buddha's  virtues;  men  seeing 
the  religious  offerings,  hearing,  too,  the  joyous  hymn  of  praise, 
were  all  rejoiced  in  turn ;  they  leapt  for  unrestrained  joy ;  Mara, 
the  Devaraga,  only,  felt  in  his  heart  great  anguish.  Buddha 
for  those  seven  days,  in  contemplation  lost,  his  heart  at  peace, 
beheld  and  pondered  on  the  Bodhi  tree,  with  gaze  unmoved  and 
never  wearying: — "  Now  resting  here,  in  this  condition,  I  have 
obtained,"  he  said,  "my  ever-shifting  heart's  desire,  and  now 
at  rest  I  stand,  escaped  from  self."  The  eyes  of  Buddha  then 
considered  "  all  that  lives,"  and  forthwith  rose  there  in  him 
deep  compassion ;  much  he  desired  to  bring  about  their  welfare, 
but  how  to  gain  for  them  that  most  excellent  deliverance,  from 
covetous  desire,  hatred,  ignorance,  and  false  teaching,  this  was 
the  question;  how  to  suppress  this  sinful  heart  by  right  direc- 
tion; not  by  anxious  use  of  outward  means,  but  by  resting 
quietly  in  thoughtful  silence.  Now  looking  back  and  thinking 
of  his  mighty  vow,  there  rose  once  more  within  his  mind  a  wish 


LIFE  OF  BUDDHA 


379 


to  preach  the  law ;  and  looking  carefully  throughout  the  world, 
he  saw  how  pain  and  sorrow  ripened  and  increased  everywhere. 
Then  Brahma-deva  knowing  his  thoughts,  and  considering  it 
right  to  request  him  to  advance  religion  for  the  wider  spread  of 
the  Brahma-glory,  in  the  deliverance  of  all  flesh  from  sorrow, 
coming,  beheld  upon  the  person  of  the  reverend  monk  all  the 
distinguishing  marks  of  a  great  preacher,  visible  in  an  excel- 
lent degree ;  fixed  and  unmoved  he  sat  in  the  possession  of  truth 
and  wisdom,  free  from  all  evil  impediments,  with  a  heart 
cleansed  from  all  insincerity  or  falsehood.  Then  with  reverent 
and  a  joyful  heart,  great  Brahma  stood  arid  with  hands  joined, 
thus  made  known  his  request: — "What  happiness  in  all  the 
world  so  great  as  when  a  loving  master  meets  the  unwise;  the 
world  with  all  its  occupants,  filled  with  impurity  and  dire  con- 
fusion, with  heavy  grief  oppressed,  or,  in  some  cases,  lighter 
sorrows,  waits  deliverance;  the  lord  of  men,  having  escaped  by 
crossing  the  wide  and  mournful  sea  of  birth  and  death,  we  now 
entreat  to  rescue  others — those  struggling  creatures  all  en- 
gulfed therein ;  as  the  just  worldly  man,  when  he  gets  profit, 
gives  some  rebate  withal.  So  the  lord  of  men  enjoying  such 
religious  gain,  should  also  give  somewhat  to  living  things.  The 
world  indeed  is  bent  on  large  personal  gain,  and  hard  it  is  to 
share  one's  own  with  others.  O!  let  your  loving  heart  be 
moved  with  pity  towards  the  world  burdened  with  vexing 
cares."  Thus  having  spoken  by  way  of  exhortation,  with  rev- 
erent mien  he  turned  back  to  the  Brahma  heaven.  Buddha,  re- 
garding the  invitation  of  Brahma-deva,  rejoiced  at  heart,  and 
his  design  was  strengthened ;  greatly  was  his  heart  of  pity  nour- 
ished, and  purposed  was  his  mind  to  preach.  Thinking  he 
ought  to  beg  some  food,  each  of  the  four  kings  offered  him  a 
Patra;  Tathagata,  in  fealty  to  religion,  received  the  four  and 
joined  them  all  in  one.  And  now  some  merchant  men  were 
passing  by,  to  whom  "  a  virtuous  friend,"  a  heavenly  spirit, 
said :  "  The  great  Rishi,  the  venerable  monk,  is  dwelling  in 
this  mountain-grove,  affording  in  the  world  a  noble  field  for 
merit ;  go  then  and  offer  him  a  sacrifice !  "  Hearing  the  sum- 
mons, joyfully  they  went,  and  offered  the  first  meal  religiously. 
Having  partaken  of  it,  then  he  deeply  pondered,  who  first 
should  hear  the  law ;  he  thought  at  once  of  Arada  Kalama  and 
Udraka  Ramaputra,  as  being  fit  to  accept  the  righteous  law; 
but  now  they  both  were  dead.  Then  next  he  thought  of  the 


380  LIFE  OF  BUDDHA 

five  men,  that  they  were  fit  to  hear  the  first  sermon.  Bent  then 
on  this  design  to  preach  Nirvana,  as  the  sun's  glory  bursts 
through  the  darkness,  so  went  he  on  towards  Benares,  the  place 
where  dwelt  the  ancient  Rishis.  With  eyes  as  gentle  as  the 
ox  king's,  his  pace  as  firm  and  even  as  the  lion's,  because  he 
would  convert  the  world  he  went  on  towards  the  Kasi  city. 
Step  by  step,  like  the  king  of  beasts,  did  he  advance  watchfully 
through  the  grove  of  wisdom. 

Turning  the  Law-wheel 

Tathagata  piously  composed  and  silent,  radiant  with  glory, 
shedding  light  around,  with  unmatched  dignity  advanced  alone, 
as  if  surrounded  by  a  crowd  of  followers.  Beside  the  way  he 
encountered  a  young  Brahman  whose  name  was  Upaka ;  struck 
with  the  deportment  of  the  Bhikshu,  he  stood  with  reverent 
mien  on  the  roadside.  Joyously  he  gazed  at  such  an  unprece- 
dented sight,  and  then,  with  closed  hands,  he  spake  as  follows: — 
"  The  crowds  who  live  around  are  stained  with  sin,  without  a 
pleasing  feature,  void  of  grace,  and  the  great  world's  heart  is 
everywhere  disturbed;  but  you  alone,  your  senses  all  composed, 
with  visage  shining  as  the  moon  when  full,  seem  to  have  quaffed 
the  water  of  the  immortals'  stream.  The  marks  of  beauty 
yours,  as  the  great  man's,  the  strength  of  wisdom,  as  an  all- 
sufficient,  independent  king's;  what  you  have  done  must  have 
been  wisely  done:  what  then  your  noble  tribe  and  who  your 
master?"  Answering  he  said,  "  I  have  no  master;  no  honor- 
able tribe ;  no  point  of  excellence ;  self-taught  in  this  profoundest 
doctrine,  I  have  arrived  at  superhuman  wisdom.  That  which 
behooves  the  world  to  learn,  but  through  the  world  no  learner 
found,  I  now  myself  and  by  myself  have  learned  throughout; 
'tis  rightly  called  Sambodhi.  That  hateful  family  of  griefs  the 
sword  of  wisdom  has  destroyed;  this  then  is  what  the  world 
has  named,  and  rightly  named,  the  '  chiefest  victory.' 
Through  all  Benares  soon  will  sound  the  drum  of  life,  no  stay 
is  possible — I  have  no  name — nor  do  I  seek  profit  or  pleasure. 
But  simply  to  declare  the  truth ;  to  save  men  from  pain,  and  to 
fulfil  my  ancient  oath,  to  rescue  all  not  yet  delivered.  The  fruit 
of  this  my  oath  is  ripened  now,  and  I  will  follow  out  my  ancient 
vow.  Wealth,  riches,  self  all  given  up,  unnamed,  I  still  am 
named  '  Righteous  Master.'  And  bringing  profit  to  the  world, 


LIFE  OF  BUDDHA  381 

I  also  have  the  name  '  Great  Teacher ' ;  facing  sorrows,  not 
swallowed  up  by  them,  am  I  not  rightly  called  '  Courageous 
Warrior? '  If  not  a  healer  of  diseases,  what  means  the  name 
of  '  Good  Physician  ?  '  Seeing  the  wanderer,  not  showing  him 
the  way,  why  then  should  I  be  called  '  Good  Master-guide  ? ' 
Like  as  the  lamp  shines  in  the  dark,  without  a  purpose  of  its 
own,  self-radiant,  so  burns  the  lamp  of  the  Tathagata,  without 
the  shadow  of  a  personal  feeling.  Bore  wood  in  wood,  there 
must  be  fire;  the  wind  blows  of  its  own  free  self  in  space;  dig 
deep  and  you  will  come  to  water;  this  is  the  rule  of  self-causa- 
tion. All  the  Munis  who  perfect  wisdom,  must  do  so  at  Gaya; 
and  in  the  Kasi  country  they  must  first  turn  the  Wheel  of 
Righteousness."  The  young  Brahman  Upaka,  astonished, 
breathed  the  praise  of  such  strange  doctrine,  and  called  to  mind 
like  thoughts  he  had  before  experienced ;  lost  in  thought  at  the 
wonderful  occurrence,  at  every  turning  of  the  road  he  stopped 
to  think;  embarrassed  in  every  step  he  took,  Tathagata  pro- 
ceeding slowly  onwards,  came  to  the  city  of  Kasi.  The  land 
so  excellently  adorned  as  the  palace  of  Sakradevendra ;  the 
Ganges  and  Barana,  two  twin  rivers  flowed  amidst ;  the  woods 
and  flowers  and  fruits  so  verdant,  the  peaceful  cattle  wandering 
together,  the  calm  retreats  free  from  vulgar  noise,  such  was  the 
place  where  the  old  Rishis  dwelt.  Tathagata,  glorious  and 
radiant,  redoubled  the  brightness  of  the  place;  the  son  of  the 
Kaundinya  tribe,  and  next  Dasabalakasyapa,  and  the  third 
Vashpa,  the  fourth  Asvagit,  the  fifth  called  Bhadra,  practising 
austerities  as  hermits,  seeing  from  far  Tathagata  approach- 
ing, sitting  together  all  engaged  in  conversation,  said :  "  This 
Gautama,  defiled  by  worldly  indulgence,  leaving  the  practice 
of  austerities,  now  comes  again  to  find  us  here,  let  us  be  care- 
ful not  to  rise  in  salutation,  nor  let  us  greet  him  when  he  comes, 
nor  offer  him  the  customary  refreshments.  Because  he  has 
broken  his  first  vow,  he  has  no  claim  to  hospitality  " — for  men 
on  seeing  an  approaching  guest  by  rights  prepare  things  for 
his  present  and  his  after  wants.  They  arrange  a  proper  resting- 
couch,  and  take  on  themselves  care  for  his  comfort.  Having 
spoken  thus  and  so  agreed,  each  kept  his  seat,  resolved  and 
fixed.  And  now  Tathagata  slowly  approached,  when,  lo!  these 
men  unconsciously,  against  their  vow,  rose  and  invited  him  to 
take  a  seat ;  offering  to  take  his  robe  and  Patra.  They  begged 
to  wash  and  rub  his  feet,  and  asked  him  what  he  required  more; 


382  LIFE  OF  BUDDHA 

thus  in  everything  attentive,  they  honored  him  and  offered  all 
to  him  as  teacher.  They  did  not  cease  however  to  address  him 
still  as  Gautama,  after  his  family.  Then  spake  the  Lord  to  them 
and  said :  "  Call  me  not  after  my  private  name,  for  it  is  a  rude 
and  careless  way  of  speaking  to  one  who  has  obtained  Arhat- 
ship;  but  whether  men  respect  or  disrespect  me,  my  mind  is 
undisturbed  and  wholly  quiet.  But  you — your  way  is  not  so 
courteous:  let  go,  I  pray,  and  cast  away  your  fault.  Buddha 
can  save  the  world ;  they  call  him,  therefore,  Buddha.  Towards 
all  living  things,  with  equal  heart  he  looks  as  children,  to  call 
him  then  by  his  familiar  name  is  to  despise  a  father;  this  is  sin." 
Thus  Buddha,  by  exercise  of  mighty  love,  in  deep  compassion 
spoke  to  them;  but  they,  from  ignorance  and  pride,  despised 
the  only  wise  and  true  one's  words.  They  said  that  first  he 
practised  self-denial,  but  having  reached  thereby  no  profit,  now 
giving  rein  to  body,  word,  and  thought,  how  by  these  means, 
they  asked,  has  he  become  a  Buddha  ?  Thus  equally  entangled 
by  doubts,  they  would  not  credit  that  he  had  attained  the  way. 
Thoroughly  versed  in  highest  truth,  full  of  all-embracing  wis- 
dom, Tagagata  on  their  account  briefly  declared  to  them  the 
one  true  way;  the  foolish  masters  practising  austerities,  and 
those  who  love  to  gratify  their  senses,  he  pointed  out  to  them 
these  two  distinctive  classes,  and  how  both  greatly  erred. 
"  Neither  of  these,"  he  said,  "  has  found  the  way  of  highest  wis- 
dom, nor  are  their  ways  of  life  productive  of  true  rescue.  The 
emaciated  devotee  by  suffering  produces  in  himself  confused 
and  sickly  thoughts,  not  conducive  even  to  worldly  knowledge, 
how  much  less  to  triumph  over  sense !  For  he  who  tries  to 
light  a  lamp  with  water,  will  not  succeed  in  scattering  the  dark- 
ness, and  so  the  man  who  tries  with  worn-out  body  to  trim  the 
lamp  of  wisdom  shall  not  succeed,  nor  yet  destroy  his  ignorance 
or  folly.  Who  seeks  with  rotten  wood  to  evoke  the  fire  will 
waste  his  labor  and  get  nothing  for  it ;  but  boring  hard  wood 
into  hard,  the  man  of  skill  forthwith  gets  fire  for  his  use.  In 
seeking  wisdom  then  it  is  not  by  these  austerities  a  man  may 
reach  the  law  of  life.  But  to  indulge  in  pleasure  is  opposed  to 
right :  this  is  the  fool's  barrier  against  wisdom's  light.  The  sen- 
sualist cannot  comprehend  the  Sutras  or  the  Sastras,  how  much 
less  the  way  of  overcoming  all  desire!  As  some  man  grievously 
afflicted  eats  food  not  fit  to  eat,  and  so  in  ignorance  aggravates 
his  sickness,  so  can  he  get  rid  of  lust  who  pampers  lust?  Scat- 


LIFE  OF  BUDDHA  383 

ter  the  fire  amid  the  desert  grass,  dried  by  the  sun,  fanned  by 
the  wind — the  raging  flames  who  shall  extinguish?  Such  is 
the  fire  of  covetousness  and  lust,  I,  then,  reject  both  these  ex- 
tremes :  my  heart  keeps  in  the  middle  way.  All  sorrow  at  an 
end  and  finished,  I  rest  at  peace,  all  error  put  away;  my  true 
sight  greater  than  the  glory  of  the  sun,  my  equal  and  unvary- 
ing wisdom,  vehicle  of  insight — right  words  as  it  were  a  dwell- 
ing-place— wandering  through  the  pleasant  groves  of  right  con- 
duct, making  a  right  life  my  recreation,  walking  along  the  right 
road  of  proper  means,  my  city  of  refuge  in  right  recollection, 
and  my  sleeping  couch  right  meditation;  these  are  the  eight 
even  and  level  roads  by  which  to  avoid  the  sorrows  of  birth  and 
death.  Those  who  come  forth  by  these  means  from  the  slough, 
doing  thus,  have  attained  the  end;  such  shall  fall  neither  on 
this  side  or  the  other,  amidst  the  sprrow-crowd  of  the  two 
periods.  The  tangled  sorrow-web  of  the  three  worlds  by  this 
road  alone  can  be  destroyed;  this  is  my  own  way,  unheard  of 
before;  by  the  pure  eyes  of  the  true  law,  impartially  seeing  the 
way  of  escape,  I,  only  I,  now  first  make  known  this  way;  thus 
I  destroy  the  hateful  company  of  Trishna's  host,  the  sorrows  of 
birth  and  death,  old  age,  disease,  and  all  the  unfruitful  aims  of 
men,  and  other  springs  of  suffering.  There  are  those  who  war- 
ring against  desire  are  still  influenced  by  desire;  who  whilst 
possessed  of  body,  act  as  though  they  had  none;  who  put 
away  from  themselves  all  sources  of  true  merit — briefly  will  I 
recount  their  sorrowful  lot.  Like  smothering  a  raging  fire, 
though  carefully  put  out,  yet  a  spark  left,  so  in  their  abstrac- 
tion, still  the  germ  of  '  I/  the  source  of  great  sorrow  still  sur- 
viving, perpetuates  the  suffering  caused  by  lust,  and  the  evil 
consequences  of  every  kind  of  deed  survive.  These  are  the 
sources  of  further  pain,  but  let  these  go  and  sorrow  dies,  even 
as  the  seed  of  corn  taken  from  the  earth  and  deprived  of  water 
dies;  the  concurrent  causes  not  uniting,  then  the  bud  and  leaf 
cannot  be  born ;  the  intricate  bonds  of  every  kind  of  existence, 
from  the  Deva  down  to  the  evil  ways  of  birth,  ever  revolve 
and  never  cease;  all  this  is  produced  from  covetous  desire;  fall- 
ing from  a  high  estate  to  lower  ones,  all  is  the  fault  of  previous 
deeds.  But  destroy  the  seed  of  covetousness  and  the  rest,  then 
there  will  be  no  intricate  binding,  but  all  effect  of  deeds  de- 
stroyed, the  various  degrees  of  sorrow  then  will  end  for  good. 
Having  this,  then,  we  must  inherit  that;  destroying  this,  then 


384  LIFE  OF  BUDDHA 

that  is  ended  too;  no  birth,  old  age,  disease,  or  death;  no  earth, 
or  water,  fire,  or  wind.  No  beginning,  end,  or  middle;  and  no 
deceptive  systems  of  philosophy;  this  is  the  standpoint  of  wise 
men  and  sages;  the  certain  and  exhausted  termination,  complete 
Nirvana.  Such  do  the  eight  right  ways  declare;  this  one  ex- 
pedient has  no  remains;  that  which  the  world  sees  not,  engrossed 
by  error  I  declare,  I  know  the  way  to  sever  all  these  sorrow- 
sources;  the  way  to  end  them  is  by  right  reason,  meditating  on 
these  four  highest  truths,  following  and  perfecting  this  highest 
wisdom.  This  is  what  means  the  '  knowing '  sorrow;  this  is  to 
cut  off  the  cause  of  all  remains  of  being;  these  destroyed,  then 
all  striving,  too,  has  ended,  the  eight  right  ways  have  been  as- 
sayed. Thus,  too,  the  four  great  truths  have  been  acquired,  the 
eyes  of  the  pure  law  completed.  In  these  four  truths,  the  equal, 
true  or  right,  eyes  not  yet  born,  there  is  not  mention  made  of 
gaining  true  deliverance;  it  is  not  said  what  must  be  done  is 
done,  nor  that  all  is  finished,  nor  that  the  perfect  truth  has  been 
acquired.  But  now  because  the  truth  is  known,  then  by  my- 
self is  known  '  deliverance  gained/  by  myself  is  known  that '  all 
is  done,'  by  myself  is  known  '  the  highest  wisdom.'  "  And  hav- 
ing spoken  thus  respecting  truth,  the  member  of  the  Kaundinya 
family,  and  eighty  thousand  of  the  Deva  host,  were  thoroughly 
imbued  with  saving  knowledge.  They  put  away  defilement 
from  themselves,  they  got  the  eyes  of  the  pure  law ;  Devas  and 
earthly  masters  thus  were  sure,  that  what  was  to  be  done  was 
done.  And  now  with  lion-voice  he  joyfully  inquired,  and  asked 
Kaundinya,  "  Knowest  thou  yet?"  Kaundinya  forthwith  an- 
swered Buddha,  "  I  know  the  mighty  master's  law."  And  for 
this  reason,  knowing  it,  his  name  was  Agnata  Kaundinya. 
Amongst  all  the  disciples  of  Buddha,  he  was  the  very  first  in 
understanding.  Then  as  he  understood  the  sounds  of  the  true 
law,  hearing  the  words  of  the  disciple — all  the  earth  spirits  to- 
gether raised  a  shout  triumphant,  "Well  done!  deeply  seeing 
the  principles  of  the  law,  Tathagata,  on  this  auspicious  day, 
has  set  revolving  that  which  never  yet  revolved,  and  far  and 
wide,  for  gods  and  men,  has  opened  the  gates  of  immortality. 
Of  this  wheel  the  spokes  are  the  rules  of  pure  conduct ;  equal 
contemplation,  their  uniformity  of  length ;  firm  wisdom  is  the 
tire;  modesty  and  thoughtfulness,  the  rubbers  (sockets  in  the 
nave  in  which  the  axle  is  fixed)  ;  right  reflection  is  the  nave; 
the  wheel  itself  the  law  of  perfect  truth;  the  right  truth  now 


LIFE  OF  BUDDHA  385 

has  gone  forth  in  the  world,  not  to  retire  before  another 
teacher." 

Thus  the  earth  spirits  shouted,  the  spirits  of  the  air  took  up 
the  strain,  the  Devas  all  joined  in  the  hymn  of  praise,  up  to  the 
highest  Brahma  heaven.  The  Devas  of  the  triple  world,  now 
hearing  what  the  great  Rishi  taught,  in  intercouse  together 
spoke,  "  The  widely  honored  Buddha  moves  the  world !  Wide- 
spread, for  the  sake  of  all  that  lives,  he  turns  the  wheel  of  the 
law  of  complete  purity!  "  The  stormy  winds,  the  clouds,  the 
mists,  all  disappeared;  down  from  space  the  heavenly  flowers 
descended.  The  Devas  revelled  in  their  joys  celestial,  filled  with 
unutterable  gladness. 
VOL.  V.— 25 


CHAPTER   IV 
Bimbisara  Raga  Becomes  a  Disciple 

AND  now  those  five  men,  Asvagit  Vashpa,  and  the  others, 
having  heard  that  he  (Kaundinya)  "knew"  the  law, 
with  humble  mien  and  self-subdued,  their  hands  joined, 
offered  their  homage,  and  looked  with  reverence  in  the  teacher's 
face.  Tathagata,  by  wise  expedient,  caused  them  one  by  one  to 
embrace  the  law.  And  so  from  first  to  last  the  five  Bhikshus 
obtained  reason  and  subdued  their  senses,  like  the  five  stars 
which  shine  in  heaven,  waiting  upon  the  brightening  moon. 
At  this  time  in  the  town  of  Ku-i  there  was  a  noble's  son  called 
Yasas ;  lost  in  night-sleep  suddenly  he  woke,  and  when  he  saw 
his  attendants  all,  men  and  women,  with  ill-clad  bodies,  sleep- 
ing, his  heart  was  filled  with  loathing ;  reflecting  on  the  root  of 
sorrow,  he  thought  how  madly  foolish  men  were  immersed  in 
it.  Clothing  himself,  and  putting  on  his  jewels,  he  left  his  home 
and  wandered  forth ;  then  on  the  way  he  stood  and  cried  aloud, 
"  Alas !  alas !  what  endless  chain  of  sorrows."  Tathagata,  by 
night,  was  walking  forth,  and  hearing  sounds  like  these,  "  Alas ! 
what  sorrow,"  forthwith  replied,  "  You  are  welcome !  here,  on 
the  other  hand,  there  is  a  place  of  rest — the  most  excellent, 
refreshing,  Nirvana,  quiet  and  unmoved,  free  from  sorrow." 
Yasas  hearing  Buddha's  exhortation,  there  rose  much  joy  with- 
in his  heart.  And  in  the  place  of  the  disgust  he  felt,  the  cooling 
streams  of  holy  wisdom  found  their  way,  as  when  one  enters 
first  a  cold  pellucid  lake.  Advancing  then,  he  came  where 
Buddha  was — his  person  decked  with  common  ornaments,  his 
mind  already  freed  from  all  defects ;  by  power  of  the  good  root 
obtained  in  other  births,  he  quickly  reached  the  fruit  of  an  Ar- 
hat.  The  secret  light  of  pure  wisdom's  virtue  enabled  him  to 
understand,  on  listening  to  the  law ;  just  as  a  pure  silken  fabric 
with  ease  is  dyed  a  different  color.  Thus  having  attained  to 
self-illumination,  and  done  that  which  was  to  be  done,  he  was 

386 


LIFE  OF  BUDDHA  387 

converted;  then  looking  at  his  person  richly  ornamented,  his 
heart  was  filled  with  shame.  Tathagata  knowing  his  inward 
thoughts,  in  gathas  spoke  the  following  words :  "  Though  or- 
namented with  jewels,  the  heart  may  yet  have  conquered  sense ; 
looking  with  equal  mind  on  all  that  lives,  in  such  a  case  the  out- 
ward form  does  not  affect  religion ;  the  body,  too,  may  wear  the 
ascetic's  garb,  the  heart,  meanwhile,  be  immersed  in  worldly 
thoughts;  dwelling  in  lonely  woods,  yet  covetous  of  worldly 
show,  such  men  are  after  all  mere  worldlings;  the  body  may 
have  a  worldly  guise,  the  heart  mount  high  to  things  celestial. 
The  layman  and  the  hermit  are  the  same,  when  only  both  have 
banished  thought  of  '  self/  but  if  the  heart  be  twined  with  carnal 
bonds,  what  use  the  marks  of  bodily  attention?  He  who  wears 
martial  decorations,  does  so  because  by  valor  he  has  triumphed 
o'er  an  enemy — so  he  who  wears  the  hermit's  colored  robe, 
does  so  for  having  vanquished  sorrow  as  his  foe."  Then  he 
bade  him  come,  and  be  a  member  of  his  church;  and  at  the 
bidding,  lo !  his  garments  changed !  and  he  stood  wholly  attired 
in  hermit's  dress,  complete;  in  heart  and  outward  look,  a  Sra- 
mana.  Now  Yasas  had  in  former  days  some  light  companions, 
in  number  fifty  and  four;  when  these  beheld  their  friend  a  her- 
mit, they,  too,  one  by  one,  attained  true  wisdom.  By  virtue  of 
deeds  done  in  former  births,  these  deeds  now  bore  their  perfect 
fruit.  Just  as  when  burning  ashes  are  sprinkled  by  water,  the 
water  being  dried,  the  flame  bursts  forth.  So  now,  with  those 
above,  the  disciples  were  altogether  sixty,  all  Arhats ;  entirely 
obedient  and  instructed  in  the  law  of  perfect  discipleship.  So 
perfected  he  taught  them  further: — "  Now  ye  have  passed  the 
stream  and  reached  '  the  other  shore,'  across  the  sea  of  birth 
and  death ;  what  should  be  done,  ye  now  have  done !  and  ye  may 
now  receive  the  charity  of  others.  Go  then  through  every 
country,  convert  those  not  yet  converted ;  throughout  the  world 
that  lies  burnt  up  with  sorrow,  teach  everywhere ;  instruct  those 
lacking  right  instruction.  Go,  therefore!  each  one  travelling 
by  himself;  filled  with  compassion,  go!  rescue  and  receive.  I 
too  will  go  alone,  back  to  yonder  Kia-ke  mountain ;  where  there 
are  great  Rishis,  royal  Rishis,  Brahman  Rishis  too,  these  all 
dwell  there,  influencing  men  according  to  their  schools.  The 
Rishi  Kasyapa,  enduring  pain,  reverenced  by  all  the  country, 
making  converts  too  of  many,  him  will  I  visit  and  convert." 
Then  the  sixty  Bhikshus  respectfully  receiving  orders  to  preach, 


388  LIFE  OF  BUDDHA 

each  according  to  his  fore-determined  purpose,  following  his 
inclination,  went  through  every  land.  The  honored  of  the 
world  went  on  alone,  till  he  arrived  at  the  Kia-ke  mountain, 
then  entering  a  retired  religious  dell,  he  came  to  where  the 
Rishi  Kasyapa  was.  Now  this  one  had  a  "  fire  grot "  where 
he  offered  sacrifice,  where  an  evil  Naga  dwelt,  who  wandered 
here  and  there  in  search  of  rest,  through  mountains  and  wild 
places  of  the  earth.  The  honored  of  the  world,  wishing  to  in- 
struct this  hermit  and  convert  him,  asked  him,  on  coming,  for 
a  place  to  lodge  that  night.  Kasyapa,  replying,  spake  to  Bud- 
dha thus: — "  I  have  no  resting-place  to  offer  for  the  night,  only 
this  fire  grot  where  I  sacrifice;  this  is  a  cool  and  fit  place  for 
the  purpose,  but  an  evil  dragon  dwells  there,  who  is  accus- 
tomed, as  he  can,  to  poison  men."  Buddha  replied,  "  Permit 
me  only,  and  for  the  night  I'll  take  my  dwelling  there."  Kas- 
yapa made  many  difficulties,  but  the  world-honored  one  still 
asked  the  favor.  Then  Kasyapa  addressed  Buddha,  "  My  mind 
desires  no  controversy,  only  I  have  my  fears  and  apprehensions, 
but  follow  you  your  own  good  pleasure."  Buddha  forthwith 
stepped  within  the  fiery  grot,  and  took  his  seat  with  dignity  and 
deep  reflection;  and  now  the  evil  Naga  seeing  Buddha,  belched 
forth  in  rage  his  fiery  poison,  and  filled  the  place  with  burning 
vapor.  But  this  could  not  affect  the  form  of  Buddha.  Through- 
out the  abode  the  fire  consumed  itself,  the  honored  of  the  world 
still  sat  composed:  Even  as  Brahma,  in  the  midst  of  the  kalpa- 
fire  that  burns  and  reaches  to  the  Brahma  heavens,  still  sits 
unmoved,  without  a  thought  of  fear  or  apprehension,  so  Bud- 
dha sat;  the  evil  Naga  seeing  him,  his  face  glowing  with  peace, 
and  still  unchanged,  ceased  his  poisonous  blast,  his  heart  ap- 
peased; he  bent  his  head  and  worshipped.  Kasyapa  in  the 
night  seeing  the  fire-glow,  sighed: — "Ah!  alas!  what  misery! 
this  most  distinguished  man  is  also  burnt  up  by  the  fiery  Naga." 
Then  Kasyapa  and  his  followers  at  morning  light  came  one 
and  all  to  look.  Now  Buddha  having  subdued  the  evil  Naga, 
had  straightway  placed  him  in  his  patra,  beholding  which,  and 
seeing  the  power  of  Buddha,  Kasyapa  conceived  within  him 
deep  and  secret  thoughts: — "This  Gotama,"  he  thought,  "is 
deeply  versed  in  religion,  but  still  he  said,  *  I  am  a  master  of 
religion.' "  Then  Buddha,  as  occasion  offered,  displayed  all 
kinds  of  spiritual  changes,  influencing  Kasyapa's  heart- 
thoughts,  changing  and  subduing  them,  making  his  mind  pli- 


LIFE  OF  BUDDHA  389 

ant  and  yielding,  until  at  length  prepared  to  be  a  vessel  of  the 
true  law,  he  confessed  that  his  poor  wisdom  could  not  compare 
with  the  complete  wisdom  of  the  world-honored  one.  And  so, 
convinced  at  last,  humbly  submitting,  he  accepted  right  instruc- 
tion. Thus  U-pi-lo  Uravilva  Kasyapa,  and  five  hundred  of  his 
followers  following  their  master,  virtuously  submissive,  in  turn 
received  the  teaching  of  the  law.  Kasyapa  and  all  his  followers 
were  thus  entirely  converted.  The  Rishi  then,  taking  his  goods 
and  all  his  sacrificial  vessels,  threw  them  together  in  the  river, 
which  floated  down  upon  the  surface  of  the  current.  Nadi  and 
Gada,  brothers,  who  dwelt  adown  the  stream,  seeing  these  arti- 
cles of  clothing  and  the  rest  floating  along  the  stream  disorderly, 
said,  "  Some  great  change  has  happened,"  and  deeply  pained, 
were  restlessly  concerned.  The  two,  each  with  five  hundred 
followers,  going  up  the  stream  to  seek  their  brother.  Seeing 
him  now  dressed  as  a  hermit,  and  all  his  followers  with  him, 
having  got  knowledge  of  the  miraculous  law — strange  thoughts 
engaged  their  minds — "  our  brother  having  submitted  thus, 
we  too  should  also  follow  him."  Thus  the  three  brothers, 
with  all  their  band  of  followers,  were  brought  to  hear  the  lord's 
discourse  on  the  comparison  of  a  fire  sacrifice:  and  in  the  dis- 
course he  taught,  "  How  the  dark  smoke  of  ignorance  arises, 
whilst  confused  thoughts,  like  wood  drilled  into  wood,  create 
the  fire.  Lust,  anger,  delusion,  these  are  as  fire  produced,  and 
these  inflame  and  burn  all  living  things.  Thus  the  fire  of  grief 
and  sorrow,  once  enkindled,  ceases  not  to  burn,  ever  giving  rise 
to  birth  and  death ;  but  whilst  this  fire  of  sorrow  ceases  not,  yet 
are  there  two  kinds  of  fire,  one  that  burns  but  has  no  fuel  left. 
So  when  the  heart  of  man  has  once  conceived  distaste  for  sin, 
this  distaste  removing  covetous  desire,  covetous  desire  extin- 
guished, there  is  rescue;  if  once  this  rescue  has  been  found, 
then  with  it  is  born  sight  and  knowledge,  by  which  distinguish- 
ing the  streams  of  birth  and  death,  and  practising  pure  conduct, 
all  is  done  that  should  be  done,  and  hereafter  shall  be  no  more 
life."  Thus  the  thousand  Bhikshus  hearing  the  world-honored 
preach,  all  defects  forever  done  away,  their  minds  found  perfect 
and  complete  deliverance.  Then  Buddha  for  the  Kasyapas' 
sakes,  and  for  the  benefit  of  the  thousand  Bhikshus,  having 
preached,  and  done  all  that  should  be  done,  himself  with  purity 
and  wisdom  and  all  the  concourse  of  high  qualities  excellently 
adorned,  he  gave  them,  as  in  charity,  rules  for  cleansing  sense. 


390  LIFE  OF  BUDDHA 

The  great  Rishi,  listening  to  reason,  lost  all  regard  for  bodily 
austerities,  and,  as  a  man  without  a  guide,  was  emptied  of  him- 
self, and  learned  discipleship.  And  now  the  honored  one  and 
all  his  followers  go  forward  to  the  royal  city  (Ragagriha),  re- 
membering, as  he  did,  the  Magadha  king,  and  what  he  hereto- 
fore had  promised.  The  honored  one  when  he  arrived,  re- 
mained within  the  "  staff  grove  " ;  Bimbisara  Raga  hearing 
thereof,  with  all  his  company  of  courtiers,  lords  and  ladies  all 
surrounding  him,  came  to  where  the  master  was.  Then  at  a 
distance  seeing  Buddha  seated,  with  humbled  heart  and  sub- 
dued presence,  putting  off  his  common  ornaments,  descending 
from  his  chariot,  forward  he  stepped;  even  as  Sakra,  king  of 
gods,  going  to  where  Brahmadeva-raga  dwells.  Bowing  down 
at  Buddha's  feet,  he  asked  him,  with  respect,  about  his  health 
of  body;  Buddha  in  his  turn,  having  made  inquiries,  begged 
him  to  be  seated  on  one  side.  Then  the  king's  mind  reflected 
silently: — "This  Sakya  must  have  great  controlling  power,  to 
subject  to  his  will  these  Kasyapas  who  now  are  round  him  as 
disciples."  Buddha,  knowing  all  thoughts,  spoke  thus  to  Kas- 
yapa,  questioning  him : — "  What  profit  have  you  found  in  giv- 
ing up  your  fire-adoring  law?"  Kasyapa  hearing  Buddha's 
words,  rising  with  dignity  before  the  great  assembly,  bowed 
lowly  down,  and  then  with  clasped  hands  and  a  loud  voice  ad- 
dressing Buddha,  said : — "  The  profit  I  received,  adoring  the 
fire  spirit,  was  this — continuance  in  the  wheel  of  life,  birth  and 
death,  with  all  their  sorrows  growing — this  service  I  have  there- 
fore cast  away.  Diligently  I  persevered  in  fire-worship,  seek- 
ing to  put  an  end  to  the  five  desires,  in  return  I  found  desires 
endlessly  increasing :  therefore  have  I  cast  off  this  service.  Sac- 
rificing thus  to  fire  with  many  Mantras,  I  did  but  miss  escape 
from  birth;  receiving  birth,  with  it  came  all  its  sorrows,  there- 
fore I  cast  it  off  and  sought  for  rest.  I  was  versed,  indeed,  in 
self-affliction,  my  mode  of  worship  largely  adopted,  and  counted 
of  all  most  excellent,  and  yet  I  was  opposed  to  highest  wisdom. 
Therefore  have  I  discarded  it,  and  gone  in  quest  of  the  supreme 
Nirvana.  Removing  from  me  birth,  old  age,  disease,  and  death, 
I  sought  a  place  of  undying  rest  and  calm.  And  as  I  gained 
the  knowledge  of  this  truth,  then  I  cast  off  the  law  of  worship- 
ping the  fire." 

The  honored-of-the-world,  hearing  Kasyapa  declaring  his 
experience  of  truth,  wishing  to  move  the  world  throughout  to 


LIFE  OF  BUDDHA 


39' 


conceive  a  heart  of  purity  and  faith,  addressing  Kasyapa 
further,  said:  "Welcome!  great  master,  welcome!  Rightly 
have  you  distinguished  law  from  law,  and  well  obtained  the 
highest  wisdom;  now  before  this  great  assembly,  pray  you!  ex- 
hibit your  excellent  endowments ;  as  any  rich  and  wealthy  noble 
opens  for  view  his  costly  treasures,  causing  the  poor  and  sor- 
row-laden multitude  to  increase  their  forgetfulness  awhile;  and 
honor  well  your  lord's  instruction."  Forthwith  in  presence  of 
the  assembly,  gathering  up  his  body  and  entering  Samadhi, 
calmly  he  ascended  into  space,  and  there  displayed  himself, 
walking,  standing,  sitting,  sleeping,  emitting  fiery  vapor  from 
his  body,  on  his  right  and  left  side  water  and  fire,  not  burning 
and  not  moistening  him.  Then  clouds  and  rain  proceeded  from 
him,  thunder  with  lightning  shook  the  heaven  and  earth;  thus 
he  drew  the  world  to  look  in  adoration,  with  eyes  undazzled  as 
they  gazed ;  with  different  mouths,  but  all  in  language  one,  they 
magnified  and  praised  this  wondrous  spectacle,  then  afterwards 
drawn  by  spiritual  force,  they  came  and  worshipped  at  the 
master's  feet,  exclaiming : — "  Buddha  is  our  great  teacher !  we 
are  the  honored  one's  disciples."  Thus  having  magnified  his 
work  and  finished  all  he  purposed  doing,  drawing  the  world  as 
universal  witness,  the  assembly  was  convinced  that  he,  the 
world-honored,  was  truly  the  "  Omniscient !  "  Buddha,  per- 
ceiving that  the  whole  assembly  was  ready  as  a  vessel  to  receive 
the  law,  spoke  thus  to  Bimbisara  Raga :  "  Listen  now  and 
understand :  The  mind,  the  thoughts,  and  all  the  senses  are  sub- 
ject to  the  law  of  life  and  death.  This  fault  of  birth  and  death, 
once  understood,  then  there  is  clear  and  plain  perception.  Ob- 
taining this  clear  perception,  then  there  is  born  knowledge  of 
self ;  knowing  oneself  and  with  this  knowledge  laws  of  birth  and 
death,  then  there  is  no  grasping  and  no  sense-perception. 
Knowing  oneself,  and  understanding  how  the  senses  act,  then 
there  is  no  room  for  '  I '  (soul)  or  ground  for  framing  it ; 
then  all  the  accumulated  mass  of  sorrow,  sorrows  born  from 
life  and  death,  being  recognized  as  attributes  of  body,  and  as 
this  body  is  not  '  I,'  nor  offers  ground  for  '  I,'  then  comes  the 
great  superlative,  the  source  of  peace  unending.  This  thought 
of  '  self '  gives  rise  to  all  these  sorrows,  binding  as  with  cords 
the  world,  but  having  found  there  is  no  '  I '  that  can  be  bound, 
then  all  these  bonds  are  severed.  There  are  no  bonds  indeed 
— they  disappear — and  seeing  this  there  is  deliverance.  The 


39* 


LIFE  OF  BUDDHA 


world  holds  to  this  thought  of '  I,'  and  so,  from  this,  comes  false 
apprehension.  Of  those  who  maintain  the  truth  of  it,  some 
say  the  '  I '  endures,  some  day  it  perishes ;  taking  the  two  ex- 
tremes of  birth  and  death,  their  error  is  most  grievous!  For 
if  they  say  the  '  I '  is  perishable,  the  fruit  they  strive  for,  too, 
will  perish ;  and  at  some  time  there  will  be  no  hereafter :  this  is 
indeed  a  meritless  deliverance.  But  if  they  say  the  '  I '  is  not 
to  perish,  then  in  the  midst  of  all  this  life  and  death  there  is  but 
one  identity  as  space,  which  is  not  born  and  does  not  die.  If 
this  is  what  they  call  the  '  I,'  then  are  all  things  living,  one — 
for  all  have  this  unchanging  self — not  perfected  by  any  deeds, 
but  self-perfect.  If  so,  if  such  a  self  it  is  that  acts,  let  there  be 
no  self-mortifying  conduct,  the  self  is  lord  and  master;  what 
need  to  do  that  which  is  done?  For  if  this  '  I '  is  lasting  and 
imperishable,  then  reason  would  teach  it  never  can  be  changed. 
But  now  we  see  the  marks  of  joy  and  sorrow,  what  room  for 
constancy  then  is  here?  Knowing  that  birth  brings  this  deliv- 
erance then  I  put  away  all  thought  of  sin's  defilement;  the  whole 
world,  everything,  endures!  what  then  becomes  of  this  idea  of 
rescue  ?  We  cannot  even  talk  of  putting  self  away,  truth  is  the 
same  as  falsehood ;  it  is  not  '  I '  that  do  a  thing,  and  who,  for- 
sooth, is  he  that  talks  of '  I '  ?  But  if  it  is  not  '  I '  that  do  the 
thing,  then  there  is  no  '  I '  that  does  it,  and  in  the  absence  of 
these  both,  there  is  no  '  I '  at  all,  in  very  truth.  No  doer  and 
no  knower,  no  lord,  yet  notwithstanding  this,  there  ever  lasts 
this  birth  and  death,  like  morn  and  night  ever  recurring.  But 
now  attend  to  me  and  listen:  The  senses  six  and  their  six  ob- 
jects united  cause  the  six  kinds  of  knowledge,  these  three  united 
bring  forth  contact,  then  the  intervolved  effects  of  recollection 
follow.  Then  like  the  burning  glass  and  tinder  through  the 
sun's  power  cause  fire  to  appear,  so  through  the  knowledge  born 
of  sense  and  object,  the  lord  of  knowledge  (self)  is  born.  The 
shoot  springs  from  the  seed,  the  seed  is  not  the  shoot,  not  one 
and  yet  not  different :  such  is  the  birth  of  all  that  lives."  The 
honored  of  the  world  preaching  the  truth,  the  equal  and  impar- 
tial paramartha,  thus  addressed  the  king  with  all  his  followers. 
Then  King  Bimbisara  filled  with  joy,  removing  from  himself 
defilement,  gained  religious  sight,  a  hundred  thousand  spirits 
also,  hearing  the  words  of  the  immortal  law,  shook  off  and  lost 
the  stain  of  sin. 


LIFE  OF  BUDDHA  393 


The  Great  Disciple  Becomes  a  Hermit 

At  this  time  Bimbisara  Riga,  bowing  his  head,  requested  the 
honored  of  the  world  to  change  his  place  of  abode  for  the  bam- 
boo grove;  graciously  accepting  it,  Buddha  remained  silent. 
Then  the  king,  having  perceived  the  truth,  offered  his  adoration 
and  returned  to  his  palace.  The  world-honored,  with  the  great 
congregation,  proceeded  on  foot,  to  rest  for  awhile  in  the  bam- 
boo garden.  There  he  dwelt  to  convert  all  that  breathed,  to 
kindle  once  for  all  the  lamp  of  wisdom,  to  establish  Brahma 
and  the  Devas,  and  to  confirm  the  lives  of  saints  and  sages. 
At  this  time  Asvagit  and  Vashpa,  with  heart  composed  and 
every  sense  subdued,  the  time  having  come  for  begging  food, 
entered  into  the  town  of  Ragagriha.  Unrivalled  in  the  world 
were  they  for  grace  of  person,  and  in  dignity  of  carriage  ex- 
celling all.  The  lords  and  ladies  of  the  city  seeing  them,  were 
filled  with  joy;  those  who  were  walking  stood  still,  those  be- 
fore waited,  those  behind  hastened  on.  Now  the  Rishi  Kapila 
amongst  all  his  numerous  disciples  had  one  of  wide-spread  fame, 
whose  name  was  Sariputra;  he,  beholding  the  wonderful  grace 
of  the  Bhikshus,  their  composed  mien  and  subdued  senses,  their 
dignified  walk  and  carriage,  raising  his  hands,  inquiring,  said: 
"  Young  in  years,  but  pure  and  graceful  in  appearance,  such 
as  I  before  have  never  seen.  What  law  most  excellent  have  you 
obeyed?  and  who  your  master  that  has  taught  you?  and  what 
the  doctrine  you  have  learned?  Tell  me,  I  pray  you,  and  relieve 
my  doubts."  Then  of  the  Bhikshus,  one,  rejoicing  at  his  ques- 
tion, with  pleasing  air  and  gracious  words,  replied :  "  The  om- 
niscient, born  of  the  Ikshvaku  family,  the  very  first  'midst  gods 
and  men,  this  one  is  my  great  master.  I  am  indeed  but  young, 
the  sun  of  wisdom  has  but  just  arisen,  how  can  I  then  explain 
the  master's  doctrine?  Its  meaning  is  deep  and  very  hard  to 
understand,  but  now,  according  to  my  poor  wisdom,  I  will  re- 
count in  brief  the  master's  doctrine : — "  Whatever  things  exist 
all  spring  from  cause,  the  principles  of  birth  and  death  may  be 
destroyed,  the  way  is  by  the  means  he  has  declared."  Then  the 
twice-born  Upata,  embracing  heartily  what  he  had  heard,  put 
from  him  all  sense-pollution,  and  obtained  the  pure  eyes  of  the 
law.  The  former  explanations  he  had  trusted,  respecting  cause 
and  what  was  not  the  cause  that  there  was  nothing  that  was 


394  LIFE  OF  BUDDHA 

made,  but  was  made  by  Isvara ;  all  this,  now  that  he  had  heard 
the  rule  of  true  causation,  understanding  the  wisdom  of  the  no- 
self,  adding  thereto  the  knowledge  of  the  minute  dust  troubles, 
which  can  never  be  overcome  in  their  completeness  but  by  the 
teaching  of  Tathagata,  all  this  he  now  forever  put  away ;  leav- 
ing no  room  for  thought  of  self,  the  thought  of  self  will  disap- 
pear. Who,  when  the  brightness  of  the  sun  gives  light,  would 
call  for  the  dimness  of  the  lamp  ?  for,  like  the  severing  the  lotus, 
the  stem  once  cut,  the  pods  will  also  die.  "  So  Buddha's  teach- 
ing cutting  off  the  stem  of  sorrow,  no  seeds  are  left  to  grow  or 
lead  to  further  increase."  Then  bowing  at  the  Bhikshu's  feet, 
with  grateful  mien,  he  wended  homewards.  The  Bhikshus 
after  having  begged  their  food,  likewise  went  back  to  the  bam- 
boo grove.  Sariputra  on  his  arrival  home  rested  with  joyful 
face  and  full  of  peace.  His  friend,  the  honored  Mugalin,  equally 
renowned  for  learning,  seeing  Sariputra  in  the  distance,  his 
pleasing  air  and  lightsome  step,  spoke  thus : — "  As  I  now 
see  thee,  there  is  an  unusual  look  I  notice;  your  former 
nature  seems  quite  changed,  the  signs  of  happiness  I  now 
observe,  all  indicate  the  possession  of  eternal  truth:  these 
marks  are  not  uncaused."  Answering  he  said :  "  The  words 
of  the  Tathagata  are  such  as  never  yet  were  spoken,"  and 
then,  requested,  he  declared  what  he  had  heard.  Hear- 
ing the  words  and  understanding  them,  he  too  put  off  the 
world's  defilement,  and  gained  the  eyes  of  true  religion, 
the  reward  of  a  long-planted  virtuous  cause;  and,  as  one  sees 
by  a  lamp  that  comes  to  hand,  so  he  obtained  an  unmoved 
faith  in  Buddha;  and  now  they  both  set  out  for  Buddha's 
presence,  with  a  large  crowd  of  followers.  Buddha  seeing 
the  two  worthies  coming,  thus  spoke  to  his  disciples : — "  These 
two  men  who  come  shall  be  my  two  most  eminent  followers, 
one  unsurpassed  for  wisdom,  the  other  for  powers  miracu- 
lous." And  then  with  Brahma's  voice,  profound  and  sweet, 
he  forthwith  bade  them  "  Welcome ! "  Here  is  the  pure  and 
peaceful  law,  he  said ;  here  the  end  of  all  discipleship !  Their 
hands  grasping  the  triple-staff,  their  twisted  hair  holding  the 
water-vessel,  hearing  the  words  of  Buddha's  welcome,  they 
forthwith  changed  into  complete  Sramanas;  the  leaders  two 
and  all  their  followers,  assuming  the  complete  appearance  of 
Bhikshus,  with  prostrate  forms  fell  down  at  Buddha's  feet,  then 
rising,  sat  beside  him,  and  with  obedient  heart  listening  to  the 


LIFE  OF  BUDDHA  395 

word,  they  all  became  Arhats.  At  this  time  there  was  a  twice- 
born  sage,  Kasyapa  Shi-ming-teng,  celebrated  and  perfect  in 
person,  rich  in  possessions,  and  his  wife  most  virtuous.  But  all 
this  he  had  left  and  become  a  hermit,  seeking  the  way  of  salva- 
tion. And  now  in  the  way  by  the  To-tseu  tower  he  suddenly 
encountered  Sakya  Muni,  remarkable  for  his  dignified  and  il- 
lustrious appearance,  as  the  embroidered  flag  of  a  temple.  Re- 
spectfully and  reverently  approaching,  with  head  bowed  down, 
he  worshipped  his  feet,  whilst  he  said :  "  Truly,  honored  one, 
you  are  my  teacher,  and  I  am  your  follower:  much  and  long 
time  have  I  been  harassed  with  doubts,  oh!  would  that  you 
would  light  the  lamp  of  knowledge."  Buddha  knowing  that 
this  twice-born  sage  was  heartily  desirous  of  finding  the  best 
mode  of  escape,  with  soft  and  pliant  voice,  he  bade  him  come 
and  welcome.  Hearing  his  bidding  and  his  heart  complying, 
losing  all  listlessness  of  body  or  spirit,  his  soul  embraced  the 
terms  of  this  most  excellent  salvation.  Quiet  and  calm,  putting 
away  defilement,  the  great  merciful,  as  he  alone  knew  how, 
briefly  explained  the  mode  of  this  deliverance,  exhibiting  the  se- 
crets of  his  law,  ending  with  the  four  indestructible  acquire- 
ments. The  great  sage,  everywhere  celebrated,  was  called 
Maha  Kasyapa.  His  original  faith  was  that  "  body  and 
soul  are  different,"  but  he  had  also  held  that  they  are  the 
same ;  that  there  was  both  "  I  "  and  a  place  for  "  I  " ;  but 
now  he  forever  cast  away  his  former  faith,  and  consid- 
ered only  that  "sorrow "  is  ever  accumulating ;  so  by  re- 
moving sorrow  there  will  be  "  no  remains  " ;  obedience  to 
the  precepts  and  the  practice  of  discipline,  though  not  them- 
selves the  cause,  yet  he  considered  these  the  necessary  mode  by 
which  to  find  deliverance.  With  equal  and  impartial  mind,  he 
considered  the  nature  of  sorrow,  for  evermore  freed  from  a 
cleaving  heart.  Whether  we  think  "  this  is  "  or  "  this  is  not  " 
he  thought,  both  tend  to  produce  a  listless,  idle  mode  of  life.. 
But  when  with  equal  mind  we  see  the  truth,  then  certainty  is 
produced  and  no  more  doubt.  If  we  rely  for  support  on  wealth 
or  form,  then  wild  confusion  and  concupiscence  result :  incon- 
stant and  impure.  But  lust  and  covetous  desire  removed,  the 
heart  of  love  and  equal  thoughts  produced,  there  can  be  then 
no  enemies  or  friends,  but  the  heart  is  pitiful  and  kindly  dis- 
posed to  all,  and  thus  is  destroyed  the  power  of  anger  and  of 
hate.  Trusting  to  outward  things  and  their  relationships,  then 


396  LIFE  OF  BUDDHA 

crowding  thoughts  of  every  kind  are  gendered.  Reflecting 
well,  and  crushing  out  confusing  thought,  then  lust  for  pleasure 
is  destroyed.  Though  born  in  the  Arupa  world  he  saw  that 
there  would  be  a  remnant  of  life  still  left;  unacquainted  with  the 
four  right  truths,  he  had  felt  an  eager  longing  for  this  deliver- 
ance, for  the  quiet  resulting  from  the  absence  of  all  thought. 
And  now  putting  away  forever  covetous  desire  for  such  a  form- 
less state  of  being,  his  restless  heart  was  agitated  still,  as  the 
stream  is  excited  by  the  rude  wind.  Then  entering  on  deep 
reflection  in  quiet  he  subdued  his  troubled  mind,  and  realized 
the  truth  of  there  being  no  "  self,"  and  that  therefore  birth  and 
death  are  no  realities ;  but  beyond  this  point  he  rose  not :  his 
thought  of  "  self  "  destroyed,  all  else  was  lost.  But  now  the 
lamp  of  wisdom  lit,  the  gloom  of  every  doubt  dispersed,  he  saw 
an  end  to  that  which  seemed  without  an  end ;  ignorance  finally 
dispelled,  he  considered  the  ten  points  of  excellence;  the  ten 
seeds  of  sorrow  destroyed,  he  came  once  more  to  life,  and  what 
he  ought  to  do,  he  did.  And  now  regarding  with  reverence  the 
face  of  his  lord,  he  put  away  the  three  and  gained  the  three;  so 
were  there  three  disciples  in  addition  to  the  three;  and  as  the 
three  stars  range  around  the  Trayastrimsas  heaven,  waiting  up- 
on the  three  and  five,  so  the  three  wait  on  Buddha. 


Conversion  of  the  "  Supporter  of  the  Orphans  and  Destitute" 

At  this  time  there  was  a  great  householder  whose  name 
was  "  Friend  of  the  Orphaned  and  Destitute  " ;  he  was  very 
rich  and  widely  charitable  in  helping  the  poor  and  needy. 
Now  this  man,  coming  far  away  from  the  north,  even  from 
the  country  of  Kosala,  stopped  at  the  house  of  a  friend  whose 
name  was  Sheu-lo.  Hearing  that  Buddha  was  in  the  world 
and  dwelling  in  the  bamboo  grove  near  at  hand,  understand- 
ing moreover  his  renown  and  illustrious  qualities,  he  set  out 
that  very  night  for  the  grove.  Tathagata,  well  aware  of  his 
character,  and  that  he  was  prepared  to  bring  forth  purity  and 
faith,  according  to  the  case,  called  him  by  his  true  name, 
and  for  his  sake  addressed  him  in  words  of  religion : — "  Having 
rejoiced  in  the  true  law,  and  being  humbly  desirous  for  a  pure 
and  believing  heart,  thou  hast  overcome  desire  for  sleep,  and 
art  here  to  pay  me  reverence.  Now  then  will  I  for  your  sake 
discharge  fully  the  duties  of  a  first  meeting.  In  your  former 


LIFE  OF  BUDDHA  397 

births  the  root  of  virtue  planted  firm  in  pure  and  rare  expect- 
ancy, hearing  now  the  name  of  Buddha,  you  rejoiced  because 
you  are  a  vessel  fit  for  righteousness,  humble  in  mind,  but  large 
in  gracious  deeds,  abundant  in  your  charity  to  the  poor  and 
helpless.  The  name  you  possess  widespread  and  famous,  the 
just  reward  of  former  merit,  the  deeds  you  now  perform  are 
done  of  charity :  done  with  the  fullest  purpose  and  of  single 
heart.  Now,  therefore,  take  from  me  the  charity  of  perfect 
rest,  and  for  this  end  accept  my  rules  of  purity.  My  rules  are 
full  of  grace,  able  to  rescue  from  destruction,  and  cause  a  man 
to  ascend  to  heaven  and  share  in  all  its  pleasures.  But  yet  to 
seek  for  these  is  a  great  evil,  for  lustful  longing  in  its  increase 
brings  much  sorrow.  Practise  then  the  art  of  '  giving  up '  all 
search,  for  '  giving  up '  desire  is  the  joy  of  perfect  rest.  Know 
then!  that  age,  disease,  and  death,  these  are  the  great  sorrows 
of  the  world.  Rightly  considering  the  world,  we  put  away  birth 
and  old  age,  disease  and  death;  but  now  because  we  see  that 
men  at  large  inherit  sorrow  caused  by  age,  disease,  and  death, 
we  gather  that  when  born  in  heaven,  the  case  is  also  thus;  for 
there  is  no  continuance  there  for  any,  and  where  there  is  no 
continuance  there  is  sorrow,  and  having  sorrow  there  is  no 
'  true  self.'  And  if  the  state  of '  no  continuance  '  and  of  sorrow 
is  opposed  to  '  self/  what  room  is  there  for  such  idea  or  ground 
for  self?  Know  then!  that  '  sorrow  '  is  this  very  sorrow  and 
its  repetition  is  '  accumulation ';  destroy  this  sorrow  and  there 
is  joy,  the  way  is  in  the  calm  and  quiet  place.  The  restless  busy 
nature  of  the  world,  this  I  declare  is  at  the  root  of  pain.  Stop 
then  the  end  by  choking  up  the  source.  Desire  not  either  life 
or  its  opposite ;  the  raging  fire  of  birth,  old  age,  and  death  burns 
up  the  world  on  every  side.  Seeing  the  constant  toil  of  birth 
and  death  we  ought  to  strive  to  attain  a  passive  state :  the  final 
goal  of  Sammata,  the  place  of  immortality  and  fest.  All  is 
empty !  neither  '  self/  nor  place  for  '  self/  but  all  the  world  is 
like  a  phantasy;  this  is  the  way  to  regard  ourselves,  as  but  a 
heap  of  composite  qualities." 

The  nobleman,  hearing  the  spoken  law,  forthwith  attained  the 
first  degree  of  holiness :  he  emptied  as  it  were,  the  sea  of  birth 
and  death,  one  drop  alone  remaining.  By  practising,  apart 
from  men,  the  banishment  of  all  desire,  he  soon  attained  the  one 
impersonal  condition,  not  as  common  folk  do  now-a-day  who 
speculate  upon  the  mode  of  true  deliverance;  for  he  who  does 


398  LIFE  OF  BUDDHA 

not  banish  sorrow-causing  samskaras  does  but  involve  himself 
in  every  kind  of  question ;  and  though  he  reaches  to  the  highest 
form  of  being,  yet  grasps  not  the  one  and  only  truth.  Errone- 
ous thoughts  as  to  the  joy  of  heaven  are  still  entwined  by  the 
fast  cords  of  lust.  The  nobleman  attending  to  the  spoken  law 
the  cloud  of  darkness  opened  before  the  shining  splendor.  Thus 
he  attained  true  sight,  erroneous  views  forever  dissipated ;  even 
as  the  furious  winds  of  autumn  sway  to  and  fro  and  scatter  all 
the  heaped-up  clouds.  He  argued  not  that  Isvara  was  cause, 
nor  did  he  advocate  some  cause  heretical,  nor  yet  again  did  he 
affirm  there  was  no  cause  for  the  beginning  of  the  world.  "  If 
the  world  was  made  by  Isvara  deva,  there  should  be  neither 
young  nor  old,  first  nor  after,  nor  the  five  ways  of  birth ;  and 
when  once  born  there  should  be  no  destruction.  Nor  should 
there  be  such  thing  as  sorrow  or  calamity,  nor  doing  wrong 
nor  doing  right ;  for  all,  both  pure  and  impure  deeds,  these  must 
come  from  Isvara  deva.  Again,  if  Isvara  deva  made  the  world 
there  should  be  never  doubt  about  the  fact,  even  as  a  son  born 
of  his  father  ever  confesses  him  and  pays  him  reverence.  Men 
when  pressed  by  sore  calamity  ought  not  to  rebel  against  him, 
but  rather  reverence  him  completely,  as  the  self-existent  Nor 
ought  they  to  adore  more  gods  than  one.  Again,  if  Isvara  be 
the  maker  he  should  not  be  called  the  self-existent,  because  in 
that  he  is  the  maker  now  he  always  should  have  been  the  maker ; 
but  if  ever  making,  then  ever  self-remembering,  and  therefore 
not  the  self-existent  one — and  if  he  made  without  a  purpose 
then  is  he  like  the  sucking  child;  but  if  he  made  having  an  ever 
prompting  purpose,  then  is  he  not,  with  such  a  purpose,  self- 
existent  ?  Sorrow  and  joy  spring  up  in  all  that  lives,  these  at 
least  are  not  the  works  of  Isvara ;  for  if  he  causes  grief  and  joy, 
he  must  himself  have  love  and  hate ;  but  if  he  loves  unduly,  or 
has  hatred,  he  cannot  properly  be  named  the  self-existent. 
Again,  if  Isvara  be  the  maker,  all  living  things  should  silently 
submit,  patient  beneath  the  maker's  power,  and  then  what  use 
to  practise  virtue?  Twere  equal,  then,  the  doing  right  or 
wrong :  there  should  be  no  reward  of  works ;  the  works  them- 
selves being  his  making,  then  all  things  are  the  same  with  him, 
the  maker,  but  if  all  things  are  one  with  him,  then  our  deeds, 
and  we  who  do  them,  are  also  self-existent.  But  if  Isvara  be 
uncreated,  then  all  things,  being  one  with  him,  are  uncreated. 
But  if  you  say  there  is  another  cause  beside  him  as  creator,  then 


LIFE  OF  BUDDHA  399 

Isvara  is  not  the  '  end  of  all ' ;  Isvara,  who  ought  to  be  inex- 
haustible, is  not  so,  and  therefore  all  that  lives  may  after  all  be 
uncreated — without  a  maker.  Thus,  you  see,  the  thought  of 
Isvara  is  overthrown  in  this  discussion;  and  all  such  contradic- 
tory assertions  should  be  exposed;  if  not,  the  blame  is  ours. 
Again,  if  it  be  said  self-nature  is  the  maker,  this  is  as  faulty  as 
the  first  assertion;  nor  has  either  of  the  Hetuvidya  sastras  as- 
serted such  a  thing  as  this,  till  now.  That  which  depends  on 
nothing  cannot  as  a  cause  make  that  which  is;  but  all  things 
round  us  come  from  a  cause,  as  the  plant  comes  from  the  seed; 
we  cannot  therefore  say  that  all  things  are  produced  by  self- 
nature.  Again,  all  things  which  exist  spring  not  from  one 
nature  as  a  cause ;  and  yet  you  say  self-nature  is  but  one :  it  can- 
not then  be  cause  of  all.  If  you  say  that  that  self-nature  per- 
vades and  fills  all  places,  if  it  pervades  and  fills  all  things,  then 
certainly  it  cannot  make  them  too ;  for  there  would  be  nothing, 
then,  to  make,  and  therefore  this  cannot  be  the  cause.  If, 
again,  it  fills  all  places  and  yet  makes  all  things  that  exist,  then 
it  should  throughout  '  all  time '  have  made  forever  that  which 
is.  But  if  you  say  it  made  things  thus,  then  there  is  nothing  to 
be  made  '  in  time  ' ;  know  then,  for  certain,  self-nature  cannot  be 
the  cause  of  all.  Again,  they  say  that  that  self-nature  excludes 
all  modifications,  therefore  all  things  made  by  it  ought  likewise 
to  be  free  from  modifications.  But  we  see,  in  fact,  that  all 
things  in  the  world  are  fettered  throughout  by  modifications; 
therefore,  again,  we  say  that  self-nature  cannot  be  the  cause  of 
all.  If,  again,  you  say  that  that  self-nature  is  different  from 
such  qualities,  we  answer,  since  self-nature  must  have  ever 
caused,  it  cannot  differ  in  its  nature  from  itself;  but  if  the  world 
be  different  from  these  qualities,  then  self-nature  cannot  be  the 
cause.  Again,  if  self-nature  be  unchangeable,  so  things  should 
also  be  without  decay;  if  we  regard  self-nature  as  the  cause, 
then  cause  and  consequence  of  reason  should  be  one;  but  be- 
cause we  see  decay  in  all  things,  we  know  that  they  at  least  are 
caused.  Again,  if  self-nature  be  the  cause,  why  should  we  seek 
to  find  '  escape  '  ?  for  we  ourselves  possess  this  nature ;  patient 
then  should  we  endure  both  birth  and  death.  For  let  us  take 
the  case  that  one  may  find  '  escape,'  self-nature  still  will  recon- 
struct the  evil  of  birth.  If  self-nature  in  itself  be  blind,  yet  'tis 
the  maker  of  the  world  that  sees.  On  this  account,  again,  it  can- 
not be  the  maker,  because,  in  this  case,  cause  and  effect  would 


400  LIFE  OF  BUDDHA 

differ  in  their  character,  but  in  all  the  world  around  us,  cause 
and  effect  go  hand  in  hand.  Again,  if  self-nature  have  no  aim, 
it  cannot  cause  that  which  has  such  purpose.  We  know  on  see- 
ing smoke  there  must  be  fire,  and  cause  and  result  are  ever 
classed  together  thus.  We  are  forbidden,  then,  to  say  an  un- 
thinking cause  can  make  a  thing  that  has  intelligence.  The 
gold  of  which  the  cup  is  made  is  gold  throughout  from  first  to 
last,  self-nature,  then,  that  makes  these  things,  from  first  to  last 
must  permeate  all  it  makes.  Once  more,  if  'time'  is  maker  of  the 
world,  'twere  needless  then  to  seek  '  escape,'  for  '  time '  is  con- 
stant and  unchangeable :  let  us  in  patience  bear  the  '  intervals  ' 
of  time.  The  world  in  its  successions  has  no  limits,  the  '  inter- 
vals '  of  time  are  boundless  also.  Those  then  who  practise  a 
religious  life  need  not  rely  on  '  methods  '  or  '  expedients.'  The 
To-lo-piu  Kiu-na,  the  one  strange  Sastra  in  the  world,  although 
it  has  so  many  theories,  yet  still,  be  it  known,  it  is  opposed  to 
any  single  cause.  But  if,  again,  you  say  that  '  self '  is  maker, 
then  surely  self  should  make  things  pleasingly ;  but  now  things 
are  not  pleasing  for  oneself,  how  then  is  it  said  that  self  is 
maker?  But  if  he  did  not  wish  to  make  things  so,  then  he  who 
wishes  for  things  pleasing,  is  opposed  to  self,  the  maker.  Sor- 
row and  joy  are  not  self-existing,  how  can  these  be  made  by 
self?  But  if  we  allow  that  self  was  maker,  there  should  not 
be,  at  least,  an  evil  karman;  but  yet  our  deeds  produce  results 
both  good  and  evil ;  know  then  that  'self  cannot  be  maker. 
But  perhaps  you  say  '  self '  is  the  maker  according  to  occasion, 
and  then  the  occasion  ought  to  be  for  good  alone.  But  as  good 
and  evil  both  result  from  '  cause,'  it  cannot  be  that  '  self '  has 
made  it  so.  But  if  you  adopt  the  argument — there  is  no  maker 
— then  it  is  useless  practising  expedients;  all  things  are  fixed 
and  certain  of  themselves :  what  good  to  try  to  make  them  other- 
wise? Deeds  of  every  kind,  done  in  the  world,  do,  notwith- 
standing, bring  forth  every  kind  of  fruit;  therefore  we  argue 
all  things  that  exist  are  not  without  some  cause  or  other.  There 
is  both  '  mind'  and  '  want  of  mind' — all  things  come  from  fixed 
causation ;  the  world  and  all  therein  is  not  the  result  of  '  noth- 
ing '  as  a  cause."  The  nobleman,  his  heart  receiving  light,  per- 
ceived throughout  the  most  excellent  system  of  truth.  Simple, 
and  of  wisdom  born ;  thus  firmly  settled  in  the  true  doctrine  he 
lowly  bent  in  worship  at  the  feet  of  Buddha  and  with  closed 
hands  made  his  request : — 


LIFE  OF  BUDDHA  401 

"  I  dwell  indeed  at  Sravasti,  a  land  rich  in  produce,  and  en- 
joying peace ;  Prasenagit  is  the  great  king  thereof,  the  offspring 
of  the  '  lion  '  family;  his  high  renown  and  fame  spread  every- 
where, reverenced  by  all  both  far  and  near.  Now  am  I  wish- 
ful there  to  found  a  Vihara,  I  pray  you  of  your  tenderness  ac- 
cept it  from  me.  I  know  the  heart  of  Buddha  has  no  prefer- 
ences, nor  does  he  seek  a  resting-place  from  labor,  but  on  be- 
half of  all  that  lives  refuse  not  my  request." 

Buddha,  knowing  the  householder's  heart,  that  his  great 
charity  was  now  the  moving  cause — untainted  and  unselfish 
charity,  nobly  considerate  of  the  heart  of  all  that  lives — he  said : 

"  Now  you  have  seen  the  true  doctrine,  your  guileless  heart 
loves  to  exercise  its  charity :  for  wealth  and  money  are  incon- 
stant treasures,  'twere  better  quickly  to  bestow  such  things  on 
others.  For  when  a  treasury  has  been  burnt,  whatever  precious 
things  may  have  escaped  the  fire,  the  wise  man,  knowing  their 
inconstancy,  gives  freely,  doing  acts  of  kindness  with  his  saved 
possessions.  But  the  niggard  guards  them  carefully,  fearing  to 
lose  them,  worn  by  anxiety,  but  never  fearing  '  inconstancy,' 
and  that  accumulated  sorrow,  when  he  loses  all!  There  is  a 
proper  time  and  a  proper  mode  in  charity ;  just  as  the  vigorous 
warrior  goes  to  battle,  so  is  the  man  '  able  to  give ' — he  also  is 
an  able  warrior;  a  champion  strong  and  wise  in  action.  The 
charitable  man  is  loved  by  all,  well-known  and  far-renowned! 
his  friendship  prized  by  the  gentle  and  the  good,  in  death  his 
heart  at  rest  and  full  of  joy !  He  suffers  no  repentance,  no  tor- 
menting fear,  nor  is  he  born  a  wretched  ghost  or  demon!  this 
is  the  opening  flower  of  his  reward,  the  fruit  that  follows — hard 
to  conjecture!  In  all  the  six  conditions  born  there  is  no  sweet 
companion  like  pure  charity;  if  born  a  Deva  or  a  man,  then 
charity  brings  worship  and  renown  on  every  hand ;  if  born 
among  the  lower  creatures,  the  result  of  charity  will  follow  in 
contentment  got;  wisdom  leads  the  way  to  fixed  composure 
without  dependence  and  without  number,  and  if  we  even  reach 
the  immortal  path,  still  by  continuous  acts  of  charity  we  fulfil 
ourselves  in  consequence  of  kindly  charity  done  elsewhere. 
Training  ourselves  in  the  eightfold  path  of  recollection,  in  every 
thought  the  heart  is  filled  with  joy ;  firm  fixed  in  holy  contem- 
plation, by  meditation  still  we  add  to  wisdom,  able  to  see  aright 
the  cause  of  birth  and  death;  having  beheld  aright  the  cause 
of  these,  then  follows  in  due  order  perfect  deliverance.  The 
VOL.  V.— 26 


402  LIFE  OF  BUDDHA 

charitable  man  discarding  earthly  wealth,  nobly  excludes  the 
power  of  covetous  desire;  loving  and  compassionate  now,  he 
gives  with  reverence  and  banishes  all  hatred,  envy,  anger.  So 
plainly  may  we  see  the  fruit  of  charity,  putting  away  all  covet- 
ous and  unbelieving  ways,  the  bands  of  sorrow  all  destroyed: 
this  is  the  fruit  of  kindly  charity.  Know  then!  the  charitable 
man  has  found  the  cause  of  final  rescue;  even  as  the  man  who 
plants  the  sapling  thereby  secures  the  shade,  the  flowers,  the 
fruit  of  the  tree  full  grown;  the  result  of  charity  is  even  so,  its 
reward  is  joy  and  the  great  Nirvana.  The  charity  which  un- 
stores  wealth  leads  to  returns  of  well-stored  fruit.  Giving  away 
our  food  we  get  more  strength,  giving  away  our  clothes  we  get 
more  beauty,  founding  religious  rest-places  we  reap  the  perfect 
fruit  of  the  best  charity.  There  is  a  way  of  giving,  seeking 
pleasure  by  it;  there  is  a  way  of  giving,  coveting  to  get  more; 
some  also  give  away  to  get  a  name  for  charity,  others  to  get 
the  happiness  of  heaven,  others  to  avoid  the  pain  of  being  poor 
hereafter,  but  yours,  O  friend!  is  a  charity  without  such 
thoughts :  the  highest  and  the  best  degree  of  charity,  without 
self-interest  or  thought  of  getting  more.  What  your  heart  in- 
clines you  now  to  do,  let  it  be  quickly  done  and  well  completed ! 
The  uncertain  and  the  lustful  heart  goes  wandering  here  and 
there,  but  the  pure  eyes  of  virtue  opening,  the  heart  comes  back 
and  rests!"  The  nobleman  accepting  Buddha's  teaching,  his 
kindly  heart  receiving  yet  more  light. 

He  invited  Upatishya,  his  excellent  friend,  to  accompany  him 
on  his  return  to  Kosala ;  and  then  going  round  to  select  a  pleas- 
ant site,  he  saw  the  garden  of  the  heir-apparent,  Geta,  the 
groves  and  limpid  streams  most  pure.  Proceeding  where  the 
prince  was  dwelling,  he  asked  for  leave  to  buy  the  ground ;  the 
prince,  because  he  valued  it  so  much,  at  first  was  not  inclined 
to  sell,  but  said  at  last : — "  If  you  can  cover  it  with  gold  then, 
but  not  else,  you  may  possess  it." 

The  nobleman,  his  heart  rejoicing,  forthwith  began  to  spread 
his  gold.  Then  Geta  said :  "  I  will  not  give,  why  then  spread 
you  your  gold?  "  The  nobleman  replied,  "  Not  give;  why  then 
said  you, '  Fill  it  with  yellow  gold  '  ?  "  And  thus  they  differed 
and  contended  both,  till  they  resorted  to  the  magistrate. 

Meanwhile  the  people  whispered  much  about  his  unwonted 
charity,  and  Geta  too,  knowing  the  man's  sincerity,  asked  more 
about  the  matter:  what  his  reasons  were.  On  his  reply,  "  I 


LIFE  OF  BUDDHA 


403 


wish  to  found  a  Vihara,  and  offer  it  to  the  Tathagata  and  all  his 
Bhikshu  followers,"  the  prince,  hearing  the  name  of  Buddha, 
received  at  once  illumination,  and  only  took  one-half  the  gold, 
desiring  to  share  in  the  foundation :  "  Yours  is  the  land,"  he 
said,  "  but  mine  the  trees ;  these  will  I  give  to  Buddha  as  my 
share  in  the  offering."  Then  the  noble  took  the  land,  Geta  the 
trees,  and  settled  both  in  trust  on  Sariputra.  Then  they  began 
to  build  the  hall,  laboring  night  and  day  to  finish  it.  Lofty  it 
rose  and  choicely  decorated,  as  one  of  the  four  kings'  palaces, 
in  just  proportions,  following  the  directions  which  Buddha  had 
declared  the  right  ones.  Never  yet  so  great  a  miracle  as  this! 
the  priests  shone  in  the  streets  of  Sravasti !  Tathagata,  seeing 
the  divine  shelter,  with  all  his  holy  ones  resorted  to  the  place 
to  rest.  No  followers  there  to  bow  in  prostrate  service,  his  fol- 
lowers rich  in  wisdom  only.  The  nobleman  reaping  his  re- 
ward, at  the  end  of  life  ascended  up  to  heaven,  leaving  to  sons 
and  grandsons  a  good  foundation,  through  successive  genera- 
tions, to  plough  the  field  of  merit. 

Interview  between  Father  and  Son 

Buddha  in  the  Magadha  country  employing  himself  in  con- 
verting all  kinds  of  unbelievers,  entirely  changed  them  by  the 
one  and  self-same  law  he  preached,  even  as  the  sun  drowns 
with  its  brightness  all  the  stars.  Then  leaving  the  city  of  the 
five  mountains  with  the  company  of  his  thousand  disciples,  and 
with  a  great  multitude  who  went  before  and  came  after  him, 
he  advanced  towards  the  Ni-kin  mountain,  near  Kapilavastu; 
and  there  he  conceived  in  himself  a  generous  purpose  to  pre- 
pare an  offering  according  to  his  religious  doctrine  to  present 
to  his  father,  the  king.  And  now,  in  anticipation  of  his  coming, 
the  royal  teacher  and  the  chief  minister  had  sent  forth  certain 
officers  and  their  attendants  to  observe  on  the  right  hand  and 
the  left  what  was  taking  place;  and  they  soon  espied  him  (Bud- 
dha) as  he  advanced  or  halted  on  the  way.  Knowing  that 
Buddha  was  now  returning  to  his  country  they  hastened  back 
and  quickly  announced  the  tidings,  "  The  prince  who  wan- 
dered forth  afar  to  obtain  enlightenment,  having  fulfilled  his 
aim,  is  now  coming  back."  The  king  hearing  the  news  was 
greatly  rejoiced,  and  forthwith  went  out  with  his  gaudy  equip- 
age to  meet  his  son;  and  the  whole  body  of  gentry  belonging 
to  the  country,  went  forth  with  him  in  his  company.  Gradu- 


404  LIFE  OF  BUDDHA 

ally  advancing  he  beheld  Buddha  from  afar,  his  marks  of  beauty 
sparkling  with  splendor  twofold  greater  than  of  yore;  placed 
in  the  middle  of  the  great  congregation  he  seemed  to  be  even 
as  Brahma  raga.  Descending  from  his  chariot  and  advancing 
with  dignity,  the  king  was  anxious  lest  there  should  be  any 
religious  difficulty  in  the  way  of  instant  recognition;  and  now 
beholding  his  beauty  he  inwardly  rejoiced,  but  his  mouth  found 
no  words  to  utter.  He  reflected,  too,  how  that  he  was  still 
dwelling  among  the  unconverted  throng,  whilst  his  son  had 
advanced  and  become  a  saint;  and  although  he  was  his  son, 
yet  as  he  now  occupied  the  position  of  a  religious  lord,  he  knew 
not  by  what  name  to  address  him.  Furthermore  he  thought 
with  himself  how  he  had  long  ago  desired  earnestly  this  inter- 
view, which  now  had  happened  unawares.  Meantime  his  son 
in  silence  took  a  seat,  perfectly  composed  and  with  unchanged 
countenance.  Thus  for  some  time  sitting  opposite  each  other, 
with  no  expression  of  feeling  the  king  reflected  thus,  "  How 
desolate  and  sad  does  he  now  make  my  heart,  as  that  of  a  man, 
who,  fainting,  longs  for  water,  upon  the  road  espies  a  fountain 
pure  and  cold;  with  haste  he  speeds  towards  it  and  longs  to 
drink,  when  suddenly  the  spring  dries  up  and  disappears. 
Thus,  now  I  see  my  son,  his  well-known  features  as  of  old ;  but 
how  estranged  his  heart!  and  how  his  manner  high  and  lifted 
up!  There  are  no  grateful  outflowings  of  soul,  his  feelings 
seem  unwilling  to  express  themselves;  cold  and  vacant  there 
he  sits;  and  like  a  thirsty  man  before  a  dried-up  fountain  so 
am  I." 

Still  distant  thus  they  sat,  with  crowding  thoughts  rushing 
through  the  mind,  their  eyes  full  met,  but  no  responding  joy ; 
each  looking  at  the  other,  seemed  as  one  thinking  of  a  distant 
friend  who  gazes  by  accident  upon  his  pictured  form.  '''  That 
you,"  the  king  reflected,  "  who  of  right  might  rule  the  world, 
even  as  that  Mandhatri  raga,  should  now  go  begging  here  and 
there  your  food!  what  joy  or  charm  has  such  a  life  as  this? 
Composed  and  firm  as  Sumeru,  with  marks  of  beauty  bright  as 
the  sunlight,  with  dignity  of  step  like  the  ox  king,  fearless 
as  any  lion,  and  yet  receiving  not  the  tribute  of  the  world,  but 
begging  food  sufficient  for  your  body's  nourishment !  " 

Buddha,  knowing  his  father's  mind,  still  kept  to  his  own 
filial  purpose.  And  then  to  open  out  his  mind,  and  moved 
with  pity  for  the  multitude  of  people,  by  his  miraculous  power 


LIFE  OF  BUDDHA  405 

he  rose  in  mid-air  and  with  his  hands  appeared  to  grasp  the 
sun  and  moon.  Then  he  walked  to  and  fro  in  space,  and  under- 
went all  kinds  of  transformation,  dividing  his  body  into  many 
parts,  then  joining  all  in  one  again.  Treading  firm  on  water 
as  on  dry  land,  entering  the  earth  as  in  the  water,  passing 
through  walls  of  stone  without  impediment,  from  the  right  side 
and  the  left  water  and  fire  produced!  The  king,  his  father, 
filled  with  joy,  now  dismissed  all  thought  of  son  and  father; 
then  upon  a  lotus  throne,  seated  in  space,  he  (Buddha)  for  his 
father's  sake  declared  the  law: — 

"  I  know  that  the  king's  heart  is  full  of  love  and  recollection, 
and  that  for  his  son's  sake  he  adds  grief  to  grief;  but  now  let 
the  bands  of  love  that  bind  him,  thinking  of  his  son,  be  instantly 
unloosed  and  utterly  destroyed.  Ceasing  from  thoughts  of 
love,  let  your  calmed  mind  receive  from  me,  your  son,  religious 
nourishment  such  as  no  son  has  offered  yet  to  father :  such  do 
I  present  to  you  the  king,  my  father.  And  what  no  father  yet 
has  from  a  son  received,  now  from  your  son  you  may  accept, 
a  gift  miraculous  for  any  mortal  king  to  enjoy,  and  seldom 
had  by  any  heavenly  king!  The  way  superlative  of  life  immor- 
tal I  offer  now  the  Maharaga ;  from  accumulated  deeds  comes 
birth,  and  as  the  result  of  deeds  comes  recompense.  Knowing 
then  that  deeds  bring  fruit,  how  diligent  should  you  be  to  rid 
yourself  of  worldly  deeds!  how  careful  that  in  the  world  your 
deeds  should  be  only  good  and  gentle !  Fondly  affected  by  re- 
lationship or  firmly  bound  by  mutual  ties  of  love,  at  end  of  life 
the  soul  goes  forth  alone — then,  only  our  good  deeds  befriend 
us.  Whirled  in  the  five  ways  of  the  wheel  of  life,  three  kinds 
of  deeds  produce  three  kinds  of  birth,  and  these  are  caused  by 
lustful  hankering,  each  kind  different  in  its  character.  Deprive 
these  of  their  power  by  the  practice  now  of  proper  deeds  of 
body  and  of  word;  by  such  right  preparation,  day  and  night 
strive  to  get  rid  of  all  confusion  of  the  mind  and  practise  silent 
contemplation;  only  this  brings  profit  in  the  end,  besides  this 
there  is  no  reality;  for  be  sure!  the  three  worlds  are  but  as  the 
froth  and  bubble  of  the  sea.  Would  you  have  pleasure,  or 
would  you  practise  that  which  brings  it  near?  then  prepare 
yourself  by  deeds  that  bring  the  fourth  birth :  but  still  the  five 
ways  in  the  wheel  of  birth  and  death  are  like  the  uncertain  wan- 
dering of  the  stars;  for  heavenly  beings  too  must  suffer  change: 
how  shall  we  find  with  men  a  hope  of  constancy;  Nirvana!  that 


406  LIFE  OF  BUDDHA 

is  the  chief  rest;  composure!  that  the  best  of  all  enjoyments! 
The  five  indulgences  enjoyed  by  mortal  kings  are  fraught  with 
danger  and  distress,  like  dwelling  with  a  poisonous  snake ;  what 
pleasure,  for  a  moment,  can  there  be  in  such  a  case?  The  wise 
man  sees  the  world  as  compassed  round  with  burning  flames; 
he  fears  always,  nor  can  he  rest  till  he  has  banished,  once  for 
all,  birth,  age,  and  death.  Infinitely  quiet  is  the  place  where 
the  wise  man  finds  his  abode;  no  need  of  arms  or  weapons  there! 
no  elephants  or  horses,  chariots  or  soldiers  there!  Subdued 
the  power  of  covetous  desire  and  angry  thoughts  and  ignorance, 
there's  nothing  left  in  the  wide  world  to  conquer!  Knowing 
what  sorrow  is,  he  cuts  away  the  cause  of  sorrow.  This  de- 
stroyed, by  practising  right  means,  rightly  enlightened  in  the 
four  true  principles,  he  casts  off  fear  and  escapes  the  evil  ways 
of  birth." 

The  king  when  first  he  saw  his  wondrous  spiritual  power  of 
miracle  rejoiced  in  heart;  but  now  his  feelings  deeply  affected 
by  the  joy  of  hearing  truth,  he  became  a  perfect  vessel  for  re- 
ceiving true  religion,  and  with  clasped  hands  he  breathed  forth 
his  praise :  "  Wonderful  indeed !  the  fruit  of  your  resolve  com- 
pleted thus!  Wonderful  indeed!  the  overwhelming  sorrow 
passed  away!  Wonderful  indeed,  this  gain  to  me!  At  first 
my  sorrowing  heart  was  heavy,  but  now  my  sorrow  has  brought 
forth  only  profit!  Wonderful  indeed!  for  now,  to-day,  I  reap 
the  full  fruit  of  a  begotten  son.  It  was  right  he  should  reject 
the  choice  pleasures  of  a  monarch,  it  was  right  he  should  so 
earnestly  and  with  diligence  practise  penance;  it  was  right  he 
should  cast  off  his  family  and  kin ;  it  was  right  he  should  cut  off 
every  feeling  of  love  and  affection.  The  old  Rishi  kings  boast- 
ing of  their  penance  gained  no  merit;  but  you,  living  in  a  peace- 
ful, quiet  place,  have  done  all  and  completed  all;  yourself  at 
rest  now  you  give  rest  to  others,  moved  by  your  mighty  sym- 
pathy for  all  that  lives!  If  you  had  kept  your  first  estate  with 
men,  and  as  a  Kakravartin  monarch  ruled  the  world,  possessing 
then  no  self-depending  power  of  miracle,  how  could  my  soul 
have  then  received  deliverance?  Then  there  would  have  been 
no  excellent  law  declared,  causing  me  such  joy  to-day ;  no !  had 
you  been  a  universal  sovereign,  the  bonds  of  birth  and  death 
would  still  have  been  unsevered,  but  now  you  have  escaped 
from  birth  and  death;  the  great  pain  of  transmigration  over- 
come, you  are  able,  for  the  sake  of  every  creature,  widely  to 


LIFE  OF  BUDDHA  407 

preach  the  law  of  life  immortal,  and  to  exhibit  thus  your  power 
miraculous,  and  show  the  deep  and  wide  power  of  wisdom ;  the 
grief  of  birth  and  death  eternally  destroyed,  you  now  have  risen 
far  above  both  gods  and  men.  You  might  have  kept  the  holy 
state  of  a  Kakravartin  monarch ;  but  no  such  good  as  this  would 
have  resulted."  Thus  his  words  of  praise  concluded,  filled  with 
increased  reverence  and  religious  love,  he  who  occupied  the 
honored  place  of  a  royal  father,  bowed  down  respectfully  and 
did  obeisance.  Then  all  the  people  of  the  kingdom,  beholding 
Buddha's  miraculous  power,  and  having  heard  the  deep  and 
excellent  law,  seeing,  moreover,  the  king's  grave  reverence, 
with  clasped  hands  bowed  down  and  worshipped.  Possessed 
with  deep  portentous  thoughts,  satiated  with  sorrows  attached 
to  lay-life,  they  all  conceived  a  wish  to  leave  their  homes.  The 
princes,  too,  of  the  Sakya  tribe,  their  minds  enlightened  to  per- 
ceive the  perfect  fruit  of  righteousness,  entirely  satiated  with 
the  glittering  joys  of  the  world,  forsaking  home,  rejoiced  to 
join  his  company.  Ananda,  Nanda,  Kin-pi,  Anuruddha,  Nan- 
dupananda,  with  Kundadana,  all  these  principal  nobles  and  oth- 
ers of  the  Sakya  family,  from  the  teaching  of  Buddha  became 
disciples  and  accepted  the  law.  The  sons  of  the  great  minis- 
ter of  state,  Udayin  being  the  chief,  with  all  the  royal  princes 
following  in  order  became  recluses.  Moreover,  the  son  of 
Atali,  whose  name  was  Upali,  seeing  all  these  princes  and  the 
sons  of  the  chief  minister  becoming  hermits,  his  mind  opening 
for  conversion,  he,  too,  received  the  law  of  renunciation.  The 
royal  father  seeing  his  son  possessing  the  great  qualities  of 
Riddhi,  himself  entered  on  the  calm  flowings  of  thought,  the 
gate  of  the  true  law  of  eternal  life.  Leaving  his  kingly  estate 
and  country,  lost  in  meditation,  he  drank  sweet  dew.  Prac- 
tising his  religious  duties  in  solitude,  silent  and  contemplative 
he  dwelt  in  his  palace,  a  royal  Rishi.  Tathagata  following  a 
peaceable  life,  recognized  fully  by  his  tribe,  repeating  the  joyful 
news  of  religion,  gladdened  the  hearts  of  all  his  kinsmen  hear- 
ing him.  And  now,  it  being  the  right  time  for  begging  food, 
he  entered  the  Kapila  country;  in  the  city  all  the  lords  and 
ladies,  in  admiration,  raised  this  chant  of  praise:  "  Siddhartha! 
fully  enlightened!  has  come  back  again!"  The  news  flying 
quickly  in  and  out  of  doors,  the  great  and  small  came  forth  to 
see  him;  every  door  and  every  window  crowded,  climbing  on 
shoulders,  bending  down  the  eyes,  they  gazed  upon  the  marks 


408  LIFE  OF  BUDDHA 

of  beauty  on  his  person,  shining  and  glorious!  Wearing  his 
Kashaya  garment  outside,  the  glory  of  his  person  from  within 
shone  forth,  like  the  sun's  perfect  wheel;  within,  without,  he 
seemed  one  mass  of  splendor.  Those  who  beheld  were  filled 
with  sympathizing  joy;  their  hands  conjoined,  they  wept  for 
gladness;  and  so  they  watched  him  as  he  paced  with  dignity 
the  road,  his  form  collected,  all  his  organs  well-controlled !  His 
lovely  body  exhibiting  the  perfection  of  religious  beauty,  his 
dignified  compassion  adding  to  their  regretful  joy;  his  shaven 
head,  his  personal  beauty  sacrificed!  his  body  clad  in  dark  and 
sombre  vestment,  his  manner  natural  and  plain,  his  unadorned 
appearance;  his  circumspection  as  he  looked  upon  the  earth 
in  walking!  "  He  who  ought  to  have  had  held  over  him  the 
feather-shade,''  they  said,  "  whose  hands  should  grasp  '  the 
reins  of  the  flying  dragon,'  see  how  he  walks  in  daylight  on 
the  dusty  road!  holding  his  alms-dish,  going  to  beg!  Gifted 
enough  to  tread  down  every  enemy,  lovely  enough  to  gladden 
woman's  heart,  with  glittering  vesture  and  with  godlike  crown 
reverenced  he  might  have  been  by  servile  crowds!  But  now, 
his  manly  beauty  hidden,  with  heart  restrained,  and  outward 
form  subdued,  rejecting  the  much-coveted  and  glorious  ap- 
parel, his  shining  body  clad  with  garments  gray,  what  aim,  what 
object,  now!  Hating  the  five  delights  that  move  the  world, 
forsaking  virtuous  wife  and  tender  child,  loving  the  solitude,  he 
wanders  friendless;  hard,  indeed,  for  virtuous  wife  through  the 
long  night,  cherishing  her  grief;  and  now  to  hear  he  is  a  her- 
mit! She  inquires  not  now  of  the  royal  Suddhodana  if  he  has 
seen  his  son  or  not!  But  as  she  views  his  beauteous  person,  to 
think  his  altered  form  is  now  a  hermit's!  hating  his  home,  still 
full  of  love;  his  father,  too,  what  rest  for  him!  And  then  his 
loving  child  Rahula,  weeping  with  constant  sorrowful  desire! 
And  now  to  see  no  change,  or  heart-relenting;  and  this  the  end 
of  such  enlightenment!  All  these  attractive  marks,  the  proofs 
of  a  religious  calling,  whereas,  when  born,  all  said,  these  are 
marks  of  a  '  great  man,'  who  ought  to  receive  tribute  from  the 
four  seas!  And  now  to  see  what  he  has  come  to!  all  these 
predictive  words  vain  and  illusive." 

Thus  they  talked  together,  the  gossiping  multitude,  with  con- 
fused accents.  Tathagata,  his  heart  unaffected,  felt  no  joy  and 
no  regret.  But  he  was  moved  by  equal  love  to  all  the  world, 
his  one  desire  that  men  should  escape  the  grief  of  lust;  to  cause 


LIFE  OF  BUDDHA  409 

the  root  of  virtue  to  increase,  and  for  the  sake  of  coming  ages, 
to  leave  the  marks  of  self-denial  behind  him,  to  dissipate  the 
clouds  and  mists  of  sensual  desire. 

He  entered,  thus  intentioned,  on  the  town  to  beg.  He  ac- 
cepted food  both  good  or  bad,  whatever  came,  from  rich  or 
poor,  without  distinction;  having  filled  his  alms-dish,  he  then 
returned  back  to  the  solitude. 


Receiving  the  Getavana  Vihara 

The  lord  of  the  world,  having  converted  the  people  of  Kapila- 
vastu  according  to  their  several  circumstances,  his  work  being 
done,  he  went  with  the  great  body  of  his  followers,  and  directed 
his  way  to  the  country  of  Kosala,  where  dwelt  King  Prasenagit. 
The  Getavana  was  now  fully  adorned,  and  its  halls  and  courts 
carefully  prepared.  The  fountains  and  streams  flowed  through 
the  garden  which  glittered  with  flowers  and  fruit ;  rare  birds  sat 
by  the  pools,  and  on  the  land  they  sang  in  sweet  concord,  ac- 
cording to  their  kind. 

Beautiful  in  every  way  as  the  palace  of  Mount  Kilas,  such 
was  the  Getavana.  Then  the  noble  friend  of  the  orphans,  sur- 
rounded by  his  attendants,  who  met  him  on  the  way,  scattering 
flowers  and  burning  incense,  invited  the  lord  to  enter  the  Geta- 
vana. In  his  hand  he  carried  a  golden  dragon-pitcher,  and 
bending  low  upon  his  knees  he  poured  the  flowing  water  as  a 
sign  of  the  gift  of  the  Getavana  Vihara  for  the  use  of  the  priest- 
hood throughout  the  world.  The  lord  then  received  it,  with 
the  prayer  that  "  overruling  all  evil  influences  it  might  give  the 
kingdom  permanent  rest,  and  that  the  happiness  of  Anathapin- 
dada  might  flow  out  in  countless  streams."  Then  the  king 
Prasenagit,  hearing  that  the  lord  had  come,  with  his  royal 
equipage  went  to  the  Getavana  to  worship  at  the  lord's  feet. 
Having  arrived  and  taken  a  seat  on  one  side,  with  clasped  hands 
he  spake  to  Buddha  thus : — 

"  O  that  my  unworthy  and  obscure  kingdom  should  thus 
suddenly  have  met  such  fortune!  For  how  can  misfortunes  or 
frequent  calamities  possibly  affect  it,  in  the  presence  of  so  great 
a  man  ?  And  now  that  I  have  seen  your  sacred  features,  I  may 
perhaps  partake  of  the  converting  streams  of  your  teaching. 
A  town  although  it  is  composed  of  many  sections,  yet  both  ig- 
noble and  holy  persons  may  enter  the  surpassing  stream;  and 


4io  LIFE  OF   BUDDHA 

so  the  wind  which  fans  the  perfumed  grove  causes  the  scents 
to  unite  and  form  one  pleasant  breeze ;  and  as  the  birds  which 
collect  on  Mount  Sumeru  are  many,  and  the  various  shades  that 
blend  in  shining  gold,  so  an  assembly  may  consist  of  persons 
of  different  capacities :  individually  insignificant,  but  a  glorious 
body.  The  desert  master  by  nourishing  the  Rishi,  procured  a 
birth  as  the  three  leg,  or  foot  star ;  worldly  profit  is  fleeting  and 
perishable,  religious  profit  is  eternal  and  inexhaustible ;  a  man 
though  a  king  is  full  of  trouble,  a  common  man,  who  is  holy, 
has  everlasting  rest." 

Buddha  knowing  the  state  of  the  king's  heart — that  he  re- 
joiced in  religion  as  Sakraraga — considered  the  two  obstacles 
that  weighted  him — viz.,  too  great  love  of  money  and  of  exter- 
nal pleasures,  then  seizing  the  opportunity,  and  knowing  the 
tendencies  of  his  heart,  he  began,  for  the  king's  sake,  to  preach : 
"  Even  those  who,  by  evil  karma,  have  been  born  in  low  de- 
gree, when  they  see  a  person  of  virtuous  character,  feel  rever- 
ence for  him;  how  much  rather  ought  an  independent  king,  who 
by  his  previous  conditions  of  life  has  acquired  much  merit,  when 
he  encounters  Buddha,  to  conceive  even  more  reverence.  Nor 
is  it  difficult  to  understand,  that  a  country  should  enjoy  more 
rest  and  peace,  by  the  presence  of  Buddha,  than  if  he  were  not 
to  dwell  therein.  And  now,  as  I  briefly  declare  my  law,  let  the 
Maharaga  listen  and  weigh  my  words,  and  hold  fast  that  which 
I  deliver!  See  now  the  end  of  my  perfected  merit,  my  life  is 
done,  there  is  for  me  no  further  body  or  spirit,  but  freedom  from 
all  ties  of  kith  or  kin !  The  good  or  evil  deeds  we  do  from  first 
to  last  follow  us  as  shadows ;  most  exalted  then  the  deeds  of  the 
king  of  the  law.  The  prince  who  cherishes  his  people,  in  the 
present  life  gains  renown,  and  hereafter  ascends  to  heaven;  but 
by  disobedience  and  neglect  of  duty,  present  distress  is  felt  and 
future  misery!  As  in  old  times  Lui-'ma  raga,  by  obeying  the 
precepts,  was  born  in  heaven,  whilst  Kin-pu  raga,  doing  wick- 
edly, at  the  end  of  life  was  born  in  misery.  Now  then,  for  the 
sake  of  the  great  king,  I  will  briefly  relate  the  good  and  evil 
law.  The  great  requirement  is  a  loving  heart!  to  regard  the 
people  as  we  do  an  only  son,  not  to  oppress,  not  to  destroy; 
to  keep  in  due  check  every  member  of  the  body,  to  forsake  un- 
righteous doctrine  and  walk  in  the  straight  path;  not  to  exalt 
one's  self  by  treading  down  others,  but  to  comfort  and  befriend 
those  in  suffering;  not  to  exercise  one's  self  in  false  theories, 


LIFE  OF  BUDDHA  4n 

nor  to  ponder  much  on  kingly  dignity,  nor  to  listen  to  the 
smooth  words  of  false  teachers.  Not  to  vex  one's  self  by  aus- 
terities, not  to  exceed  or  transgress  the  right  rules  of  kingly 
conduct,  but  to  meditate  on  Buddha  and  weigh  his  righteous 
law,  and  to  put  down  and  adjust  all  that  is  contrary  to  religion ; 
to  exhibit  true  superiority  by  virtuous  conduct  and  the  highest 
exercise  of  reason,  to  meditate  deeply  on  the  vanity  of  earthly 
things,  to  realize  the  fickleness  of  life  by  constant  recollection; 
to  exalt  the  mind  to  the  highest  point  of  reflection,  to  seek  sin- 
cere faith  (truth)  with  firm  purpose ;  to  retain  an  inward  sense 
of  happiness  resulting  from  one's  self,  and  to  look  forward  to 
increased  happiness  hereafter ;  to  lay  up  a  good  name  for  distant 
ages,  this  will  secure  the  favor  of  Tathagata,  as  men  now  lov- 
ing sweet  fruit  will  hereafter  be  praised  by  their  descendants. 
There  is  a  way  of  darkness  out  of  light,  there  is  a  way  of  light 
out  of  darkness;  there  is  darkness  which  follows  after  the  gloom, 
there  is  a  light  which  causes  the  brightening  of  light.  The 
wise  man,  leaving  first  principles,  should  go  on  to  get  more 
light ;  evil  words  will  be  repeated  far  and  wide  by  the  multitude, 
but  there  are  few  to  follow  good  direction:  It  is  impossible, 
however,  to  avoid  result  of  works,  the  doer  cannot  escape;  if 
there  had  been  no  first  works,  there  had  been  in  the  end  no 
result  of  doing — no  reward  for  good,  no  hereafter  joy;  but  be- 
cause works  are  done,  there  is  no  escape.  Let  us  then  practise 
good  works;  let  us  inspect  our  thoughts  that  we  do  no-  evil, 
because  as  we  sow  so  we  reap.  As  when  enclosed  in  a  four- 
stone  mountain,  there  is  no  escape  or  place  of  refuge  for  any- 
one, so  within  this  mountain-wall  of  old  age,  birth,  disease,  and 
death,  there  is  no  escape  for  the  world.  Only  by  considering 
and  practising  the  true  law  can  we  escape  from  this  sorrow- 
piled  mountain.  There  is,  indeed,  no  constancy  in  the  world, 
the  end  of  the  pleasures  of  sense  is  as  the  lightning  flash,  whilst 
old  age  and  death  are  as  the  piercing  bolts;  what  profit,  then, 
in  doing  iniquity !  All  the  ancient  conquering  kings,  who  were 
as  gods  on  earth,  thought  by  their  strength  to  overcome  decay; 
but  after  a  brief  life  they  too  disappeared.  The  Kalpa-fire  will 
melt  Mount  Sumeru,  the  water  of  the  ocean  will  be  dried  up, 
how  much  less  can  our  human  frame,  which  is  as  a  bubble, 
expect  to  endure  for  long  upon  the  earth!  The  fierce  wind 
scatters  the  thick  mists,  the  sun's  rays  encircle  Mount  Sumeru, 
the  fierce  fire  licks  up  the  place  of  moisture,  so  things  are  ever 


412  LIFE  OF  BUDDHA 

born  once  more  to  be  destroyed !  The  body  is  a  thing  of  un- 
reality, kept  through  the  suffering  of  the  long  night  pampered 
by  wealth,  living  idly  and  in  carelessness,  death  suddenly  comes 
and  it  is  carried  away  as  rotten  wood  in  the  stream !  The  wise 
man,  expecting  these  changes,  with  diligence  strives  against 
sloth;  the  dread  of  birth  and  death  acts  as  a  spur  to  keep  him 
from  lagging  on  the  road;  he  frees  himself  from  engagements, 
he  is  not  occupied  with  self-pleasing,  he  is  not  entangled  by  any 
of  the  cares  of  life,  he  holds  to  no  business,  seeks  no  friendships, 
engages  in  no  learned  career,  nor  yet  wholly  separates  himself 
from  it;  for  his  learning  is  the  wisdom  of  not-perceiving  wis- 
dom, but  yet  perceiving  that  which  tells  him  of  his  own  imper- 
manence ;  having  a  body,  yet  keeping  aloof  from  defilement,  he 
learns  to  regard  defilement  as  the  greatest  evil.  He  knows 
that,  though  born  in  the  Arupa  world,  there  is  yet  no  escape 
from  the  changes  of  time;  his  learning,  then,  is  to  acquire  the 
changeless  body;  for  where  no  change  is,  there  is  peace.  Thus 
the  possession  of  this  changeful  body  is  the  foundation  of  all 
sorrow.  Therefore,  again,  all  who  are  wise  make  this  their 
aim — to  seek  a  bodiless  condition;  all  the  various  orders  of 
sentient  creatures,  from  the  indulgence  of  lust,  derive  pain; 
therefore  all  those  in  this  condition  ought  to  conceive  a  heart, 
loathing  lust;  putting  away  and  loathing  this  condition,  then 
they  shall  receive  no  more  pain;  though  born  in  a  state  with  or 
without  an  external  form,  the  certainty  of  future  change  is  the 
root  of  sorrow;  for  so  long  as  there  is  no  perfect  cessation  of 
personal  being,  there  can  be,  certainly,  no  absence  of  personal 
desire ;  beholding,  in  this  way,  the  character  of  the  three  worlds, 
their  inconstancy  and  unreality,  the  presence  of  ever-consum- 
ing pain,  how  can  the  wise  man  seek  enjoyment  therein?  When 
a  tree  is  burning  with  fierce  flames  how  can  the  birds  congre- 
gate therein?  The  wise  man,  who  is  regarded  as  an  enlight- 
ened sage,  without  this  knowledge  is  ignorant;  having  this 
knowledge,  then  true  wisdom  dawns;  without  it,  there  is  no 
enlightenment.  To  get  this  wisdom  is  the  one  aim,  to  neglect 
it  is  the  mistake  of  life.  All  the  teaching  of  the  schools  should 
be  centred  here;  without  it  is  no  true  reason.  To  recount  this 
excellent  system  is  not  for  those  who  dwell  in  family  connec- 
tion ;  nor  is  it,  on  that  account,  not  to  be  said,  for  religion  con- 
cerns a  man  individually.  Burned  up  with  sorrow,  by  entering 
the  cool  stream,  all  may  obtain  relief  and  ease;  the  light  of  a 


LIFE  OF  BUDDHA  413 

lamp  in  a  dark  room  lights  up  equally  objects  of  all  colors,  so 
is  it  with  those  who  devote  themselves  to  religion — there  is  no 
distinction  between  the  professed  disciple  and  the  unlearned. 
Sometimes  the  mountain-dweller  falls  into  ruin,  sometimes  the 
humble  householder  mounts  up  to  be  a  Rishi ;  the  want  of  faith 
is  the  engulfing  sea,  the  presence  of  disorderly  belief  is  the  roll- 
ing flood.  The  tide  of  lust  carries  away  the  world;  involved 
in  its  eddies  there  is  no  escape;  wisdom  is  the  handy  boat,  re- 
flection is  the  hold-fast.  The  drum-call  of  religion,  the  barrier 
of  thought,  these  alone  can  rescue  from  the  sea  of  ignorance." 

At  this  time  the  king,  sincerely  attentive  to  the  words  of  the 
All-wise,  conceived  a  distaste  for  the  world's  glitter  and  was 
dissatisfied  with  the  pleasures  of  royalty,  even  as  one  avoids  a 
drunken  elephant,  or  returns  to  right  reason  after  a  debauch. 
Then  all  the  heretical  teachers,  seeing  that  the  king  was  well 
affected  to  Buddha,  besought  the  king,  with  one  voice,  to  call 
on  Buddha  to  exhibit  his  miraculous  gifts.  Then  the  king  ad- 
dressed the  lord  of  the  world :  "  I  pray  you,  grant-  their  re- 
quest!" Then  Buddha  silently  acquiesced.  And  now  all  the 
different  professors  of  religion,  the  doctors  who  boasted  of  their 
spiritual  power,  came  together  in  a  body  to  where  Buddha  was ; 
then  he  manifested  before  them  his  power  of  miracle :  ascending 
up  into  the  air,  he  remained  seated,  diffusing  his  glory  as  the 
light  of  the  sun  he  shed  abroad  the  brightness  of  his  presence. 
The  heretical  teachers  were  all  abashed,  the  people  all  were 
filled  with  faith.  Then  for  the  sake  of  preaching  to  his  mother, 
he  forthwith  ascended  to  the  heaven  of  the  thirty-three  gods, 
and  for  three  months  dwelt  in  heavenly  mansions.  There  he 
converted  the  occupants  of  that  abode,  and  having  concluded 
his  pious  mission  to  his  mother,  the  time  of  his  sojourn  in 
heaven  finished,  he  forthwith  returned,  the  angels  accompany- 
ing him  on  wing;  he  travelled  down  a  seven-gemmed  ladder, 
and  again  arrived  at  Gambudvipa.  Stepping  down  he  alighted 
on  the  spot  where  all  the  Buddhas  return,  countless  hosts  of 
angels  accompanied  him,  conveying  with  them  their  palace 
abodes  as  a  gift. 

The  people  of  Gambudvipa,  with  closed  hands,  looking  up 
with  reverence,  beheld  him. 


4M  LIFE   OF    BUDDHA 


Escaping  the  Drunken  Elephant  and  Devadatta 

Having  instructed  his  mother  in  heaven  with  all  the  angel 
host,  and  once  more  returned  to  men,  he  went  about  converting 
those  capable  of  it.  Gutika,  Givaka,  Sula,  and  Kurna,  the 
noble's  son  Anga  and  the  son  of  the  fearless  king  Abhaya  Nya- 
grodha  and  the  rest ;  Srikutaka,  Upali  the  Nirgrantha ;  all  these 
were  thoroughly  converted.  So  also  the  king  of  Gandhara, 
whose  name  was  Fo-kia-lo ;  he,  having  heard  the  profound  and 
excellent  law,  left  his  country  and  became  a  recluse.  So  also 
the  demons  Himapati  and  Vatagiri,  on  the  mountain  Vibhara, 
were  subdued  and  converted.  The  Brahmakarin  Prayantika, 
on  the  mountain  Vagana,  by  the  subtle  meaning  of  half  a  gatha, 
he  convinced  and  caused  to  rejoice  in  faith ;  the  village  of  Dana- 
mati  had  one  Kutadanta,  the  head  of  the  twice-born  Brahmans ; 
at  this  time  he  was  sacrificing  countless  victims ;  Tathagata  by 
means  converted  him,  and  caused  him  to  enter  the  true  path. 
On  Mount  Bhatika  a  heavenly  being  of  eminent  distinction, 
whose  name  was  Pafikasikha,  receiving  the  law,  attained 
Dhyana ;  in  the  village  of  Vainushta,  he  converted  the  mother 
of  the  celebrated  Nanda.  In  the  town  of  Ankavari,  he  subdued 
the  powerful  mahabala  spirit;  Bhanabhadra,  Sronadanta,  the 
malevolent  and  powerful  Nagas,  the  king  of  the  country  and  his 
harem,  received  together  the  true  law,  as  he  opened  to  them 
the  gate  of  immortality.  In  the  celebrated  Viggi  village,  Kina 
and  Sila,  earnestly  seeking  to  be  born  in  heaven,  he  converted 
and  made  to  enter  the  right  path.  The  Angulimala,  in  that  vil- 
lage of  Sumu,  through  the  exhibition  of  his  divine  power,  he 
converted  and  subdued ;  there  was  that  noble's  son,  Purigivana, 
rich  in  wealth  and  stores  as  Punavati,  directly  he  was  brought 
to  Buddha,  accepting  the  doctrine,  he  became  vastly  liberal.  So 
in  that  village  of  Padatti  he  converted  the  celebrated  Patali, 
and  also  Patala,  brothers,  and  both  demons.  In  Bhidhavali 
there  were  two  Brahmans,  one  called  Great-age,  the  other 
Brahma-age.  These  by  the  power  of  a  discourse  he  subdued, 
and  caused  them  to  attain  knowledge  of  the  true  law ;  when  he 
came  to  Vaisali,  he  converted  all  the  Raksha  demons,  and  the 
lion  of  the  Likkhavis,  and  all  the  Likkhavis,  Saka  the  Nirgran- 
tha, all  these  he  caused  to  attain  the  true  law.  Kama  kinkhava 
had  a  demon  Potala,  and  another  Potalaka,  these  he  converted. 


LIFE  OF  BUDDHA  415 

Again  he  came  to  Mount  Ala,  to  convert  the  demon  Alava, 
and  a  second  called  Kumara,  and  a  third  Asidaka ;  then  going 
back  to  Mount  Gaga  he  converted  the  demon  Kangana,  and 
Kamo  the  Yaksha,  with  the  sister  and  son.  Then  coming  to 
Benares,  he  converted  the  celebrated  Katyayana;  then  after- 
wards going,  by  his  miraculous  power,  to  Sruvala,  he  converted 
the  merchants  Davakin  and  Nikin,  and  received  their  sandal- 
wood  hall,  exhaling  its  fragrant  odors  till  now.  Going  then  to 
Mahivati,  he  converted  the  Rishi  Kapila,  and  the  Muni  re- 
mained with  him ;  his  foot  stepping  on  the  stone,  the  thousand- 
spoked  twin-wheels  appeared,  which  never  could  be  erased. 

Then  he  came  to  the  place  Po-lo-na,  where  he  converted  the 
demon  Po-lo-na;  coming  to  the  country  of  Mathura,  he  con- 
verted the  demon  Godama.  In  the  Thurakusati  he  also  con- 
verted Pindapala;  coming  to  the  village  of  Vairanga,  he 
converted  the  Brahman;  in  the  village  of  Kalamasa,  he  con- 
verted Savasasin,  and  also  that  celebrated  Agirivasa.  Once 
more  returning  to  the  Sravasti  country,  he  converted  the  Gauta- 
mas  Gatisruna  and  Dakatili;  returning  to  the  Kosala  country, 
he  converted  the  leaders  of  the  heretics  Vakrapali  and  all  the 
Brahmakarins.  Coming  to  Satavaka,  in  the  forest  retreat,  he 
converted  the  heretical  Rishis,  and  constrained  them  to  enter 
the  path  of  the  Buddha  Rishi.  Coming  to  the  country  of 
Ayodhya,  he  converted  the  demon  Nagas;  coming  to  the  coun- 
try of  Kimbila,  he  converted  the  two  Nagaragas;  one  called 
Kimbila,  the  other  called  Kalaka.  Again  coming  to  the  Vaggi 
country,  he  converted  the  Yaksha  demon,  whose  name  was 
Pisha,  the  father  and  mother  of  Nagara,  and  the  great  noble 
also,  he  caused  to  believe  gladly  in  the  true  law.  Coming 
to  the  Kausambi  country,  he  converted  Goshira,  and  the  two 
Upasikas,  Vaguttara  and  her  companion  Uvari;  and  besides 
these,  many  others,  one  after  the  other.  Coming  to  the  country 
of  Gandhara  he  converted  the  Naga  Apalala;  thus  in  due  order 
all  these  air-going,  water-loving  natures  he  completely  con- 
verted and  saved,  as  the  sun  when  he  shines  upon  some  dark 
and  sombre  cave.  At  this  time  Devadatta,  seeing  the  remark- 
able excellences  of  Buddha,  conceived  in  his  heart  a  jealous 
hatred ;  losing  all  power  of  thoughtful  abstraction  he  ever 
plotted  wicked  schemes,  to  put  a  stop  to  the  spread  of  the  true 
law;  ascending  the  Gridhrakuta  mount  he  rolled  down  a  stone 
to  hit  Buddha;  the  stone  divided  into  two  parts,  each  part  pass- 


416  LIFE  OF  BUDDHA 

ing  on  either  side  of  him.  Again,  on  the  royal  highway  he 
loosed  a  drunken,  vicious  elephant.  With  his  raised  trunk 
trumpeting  as  thunder  he  ran,  his  maddened  breath  raising  a 
cloud  around  him,  his  wild  pace  like  the  rushing  wind,  to  be 
avoided  more  than  the  fierce  tempest;  his  trunk  and  tusks  and 
tail  and  feet,  when  touched  only,  brought  instant  death.  Thus 
he  ran  through  the  streets  and  ways  of  Ragagriha,  madly 
wounding  and  killing  men;  their  corpses  lay  across  the  road, 
their  brains  and  blood  scattered  afar.  Then  all  the  men  and 
women  filled  with  fear,  remained  indoors;  throughout  the  city 
there  was  universal  terror,  only  piteous  shrieks  and  cries  were 
heard;  beyond  the  city  men  were  running  fast,  hiding  them- 
selves in  holes  and  dens.  Tathagata,  with  five  hundred  follow- 
ers, at  this  time  came  towards  the  city;  from  tops  of  gates  and 
every  window,  men,  fearing  for  Buddha,  begged  him  not  to 
advance;  Tathagata,  his  heart  composed  and  quiet,  with  per- 
fect self-possession,  thinking  only  on  the  sorrow  caused  by  hate, 
his  loving  heart  desiring  to  appease  it,  followed  by  guardian 
angel-nagas,  slowly  approached  the  maddened  elephant.  The 
Bhikshus  all  deserted  him,  Ananda  only  remained  by  his  side ; 
joined  by  every  tie  of  duty,  his  steadfast  nature  did  not  shake 
or  quail.  The  drunken  elephant,  savage  and  spiteful,  beholding 
Buddha,  came  to  himself  at  once,  and  bending,  worshipped  at 
his  feet  just  as  a  mighty  mountain  falls  to  earth.  With  lotus 
hand  the  master  pats  his  head,  even  as  the  moon  lights  up  a 
flying  cloud.  And  now,  as  he  lay  crouched  before  the  master's 
feet,  on  his  account  he  speaks  some  sacred  words :  "  The  ele- 
phant cannot  hurt  the  mighty  dragon,  hard  it  is  to  fight  with 
such  a  one;  the  elephant  desiring  so  to  do  will  in  the  end  obtain 
no  happy  state  of  birth;  deceived  by  lust,  anger,  and  delusion, 
which  are  hard  to  conquer,  but  which  Buddha  has  conquered. 
Now,  then,  this  very  day,  give  up  this  lust,  this  anger  and 
delusion!  You!  swallowed  up  in  sorrow's  mud!  if  not  now 
given  up,  they  will  increase  yet  more  and  grow." 

The  elephant,  hearing  Buddha's  words,  escaped  from  drunk- 
enness, rejoiced  in  heart;  his  mind  and  body  both  found  rest, 
as  one  athirst  finds  joy  who  drinks  of  heavenly  dew.  The  ele- 
phant being  thus  converted,  the  people  around  were  filled  with 
joy ;  they  all  raised  a  cry  of  wonder  at  the  miracle,  and  brought 
their  offerings  of  every  kind.  The  scarcely-good  arrived  at 
middle-virtue,  the  middling-good  passed  to  a  higher  grade,  the 


LIFE  OF  BUDDHA  417 

unbelieving  now  became  believers,  those  who  believed  were 
strengthened  in  their  faith.  Agatasatru,  mighty  king,  seeing 
how  Buddha  conquered  the  drunken  elephant,  was  moved  at 
heart  by  thoughts  profound;  then,  filled  with  joy,  he  found  a 
twofold  growth  of  piety.  Tathagata,  by  exercise  of  virtue,  ex- 
hibited all  kinds  of  spiritual  powers;  thus  he  subdued  and  har- 
monized the  minds  of  all,  and  caused  them  in  due  order  to 
attain  religious  truth,  and  through  the  kingdom  virtuous  seeds 
were  sown,  as  at  the  first  when  men  began  to  live.  But  Deva- 
datta,  mad  with  rage,  because  he  was  ensnared  by  his  own 
wickedness,  at  first  by  power  miraculous  able  to  fly,  now  fallen, 
dwells  in  lowest  hell. 

The  Lady  Amra  Sees  Buddha 

The  lord  of  the  world  having  finished  his  wide  work  of  con- 
version conceived  in  himself  a  desire  for  Nirvana.  Accord- 
ingly proceeding  from  the  city  of  Ragagriha,  he  went  on  towards 
the  town  of  Pataliputra. 

Having  arrived  there,  he  dwelt  in  the  famous  Patali  ketiya. 
Now  this  town  of  Pataliputra  is  the  frontier  town  of  Magadha, 
defending  the  outskirts  of  the  country.  Ruling  the  country 
was  a  Brahman  of  wide  renown  and  great  learning  in  the  script- 
ures; and  there  was  also  an  overseer  of  the  country,  to  take  the 
omens  of  the  land  with  respect  to  rest  or  calamity.  At  this 
time  the  king  of  Magadha  sent  to  that  officer  of  inspection  a 
messenger,  to  warn  and  command  him  to  raise  fortifications  in 
the  neighborhood  of  the  town  for  its  security  and  protection. 
And  now  the  lord  of  the  world,  as  they  were  raising  the  fortifica- 
tions, predicted  that  in  consequence  of  the  Devas  and  spirits 
who  protected  and  kept  the  land,  the  place  should  continue 
strong  and  free  from  calamity  or  destruction.  On  this  the  heart 
of  the  overseer  greatly  rejoiced,  and  he  made  religious  offerings 
to  Buddha,  the  law,  and  the  church.  Buddha  now  leaving  the 
city  gate  went  on  towards  the  river  Ganges.  The  overseer, 
from  his  deep  reverence  for  Buddha,  named  the  gate  through 
which  the  lord  had  passed  the  "  Gautama  gate."  Meanwhile 
the  people  all  by  the  side  of  the  river  Ganges  went  forth  to  pay 
reverence  to  the  lord  of  the  world.  They  prepared  for  him 
every  kind  of  religious  offering,  and  each  one  with  his  gaudy 
boat  invited  him  to  cross  over.  The  lord  of  the  world,  con- 
VOL.  v.— 27 


4i8  LIFE  OF  BUDDHA 

sidering  the  number  of  the  boats,  feared  lest  by  an  appearance 
of  partiality  in  accepting  one,  he  might  hurt  the  minds  of  all  the 
rest.  Therefore  in  a  moment,  by  his  spiritual  power,  he  trans- 
ported himself  and  the  great  congregation  across  the  river,  leav- 
ing this  shore  he  passed  at  once  to  that,  signifying  thereby  the 
passage  in  the  boat  of  wisdom  from  this  world  to  Nirvana :  a 
boat  large  enough  to  transport  all  that  lives  to  save  the  world, 
even  as  without  a  boat  he  crossed  without  hindrance  the  river 
Ganges.  Then  all  the  people  on  the  bank  of  the  river,  with 
one  voice,  raised  a  rapturous  shout,  and  all  declared  this  ford 
should  be  called  the  Gautama  ford.  As  the  city  gate  is  called 
the  Gautama  gate,  so  this  Gautama  ford  is  so  known  through 
ages;  and  shall  be  so  called  through  generations  to  come.  Then 
Tathagata,  going  forward  still,  came  to  that  celebrated  Kuli 
village,  where  he  preached  and  converted  many;  again  he  went 
on  to  the  Nadi  village,  where  many  deaths  had  occurred  among 
the  people.  The  friends  of  the  dead  then  came  to  the  lord  and 
asked,  "  Where  have  our  friends  and  relatives  deceased,  now 
gone  to  be  born,  after  this  life  ended?  "  Buddha,  knowing  well 
the  sequence  of  deeds,  answered  each  according  to  his  several 
needs.  Then  going  forward  to  Vaisali,  he  located  himself  in  the 
Amra  grove.  The  celebrated  Lady  Amra,well  affected  to  Bud- 
dha, went  to  that  garden  followed  by  her  waiting  women,  whilst 
the  children  from  the  schools  paid  her  respect.  Thus  with  cir- 
cumspection and  self-restraint,  her  person  lightly  and  plainly 
clothed,  putting  away  all  her  ornamented  robes  and  all  adorn- 
ments of  scent  and  flowers,  as  a  prudent  and  virtuous  woman 
goes  forth  to  perform  her  religious  duties,  so  she  went  on, 
beautiful  to  look  upon,  like  any  Devi  in  appearance.  Buddha 
seeing  the  lady  in  the  distance  approaching,  spake  thus  to  all 
the  Bhikshus:— 

"  This  woman  is  indeed  exceedingly  beautiful,  able  to  fasci- 
nate the  minds  of  the  religious;  now  then,  keep  your  recollec- 
tion straight!  let  wisdom  keep  your  mind  in  subjection!  Better 
fall  into  the  fierce  tiger's  mouth,  or  under  the  sharp  knife  of 
the  executioner,  than  to  dwell  with  a  woman  and  excite  in 
yourselves  lustful  thoughts.  A  woman  is  anxious  to  exhibit  her 
form  and  shape,  whether  walking,  standing,  sitting,  or  sleep- 
ing. Even  when  represented  as  a  picture,  she  desires  most  of 
all  to  set  off  the  blandishments  of  her  beauty,  and  thus  to  rob 
men  of  their  steadfast  heart!  How  then  ought  you  to  guard 


LIFE  OF  BUDDHA  419 

yourselves?  By  regarding  her  tears  and  her  smiles  as  enemies, 
her  stooping  form,  her  hanging  arms,  and  all  her  disentangled 
hair  as  toils  designed  to  entrap  man's  heart.  Then  how  much 
more  should  you  suspect  her  studied,  amorous  beauty;  when 
she  displays  her  dainty  outline,  her  richly  ornamented  form, 
and  chatters  gayly  with  the  foolish  man !  Ah,  then !  what  per- 
turbation and  what  evil  thoughts,  not  seeing  underneath  the 
horrid,  tainted  shape,  the  sorrows  of  impermanence,  the  im- 
purity, the  unreality!  Considering  these  as  the  reality,  all  lust- 
ful thoughts  die  out ;  rightly  considering  these,  within  their  sev- 
eral limits,  not  even  an  Apsaras  would  give  you  joy.  But  yet 
the  power  of  lust  is  great  with  men,  and  is  to  be  feared  withal ; 
take  then  the  bow  of  earnest  perseverance,  and  the  sharp  arrow 
points  of  wisdom,  cover  your  head  with  the  helmet  of  right- 
thought,  and  fight  with  fixed  resolve  against  the  five  desires. 
Better  far  with  red-hot  iron  pins  bore  out  both  your  eyes,  than 
encourage  in  yourselves  lustful  thoughts,  or  look  upon  a 
woman's  form  with  such  desires.  Lust  beclouding  a  man's 
heart,  confused  with  woman's  beauty,  the  mind  is  dazed,  and 
at  the  end  of  life  that  man  must  fall  into  an  '  evil  way.'  Fear 
then  the  sorrow  of  that  '  evil  way! '  and  harbor  not  the  deceits 
of  women.  The  senses  not  confined  within  due  limits,  and 
the  objects  of  sense  not  limited  as  they  ought  to  be,  lustful  and 
covetous  thoughts  grow  up  between  the  two,  because  the  senses 
and  their  objects  are  unequally  yoked.  Just  as  when  two 
ploughing  oxen  are  yoked  together  to  one  halter  and  cross-bar, 
but  not  together  pulling  as  they  go,  so  is  it  when  the  senses 
and  their  objects  are  unequally  matched.  Therefore,  I  say,  re- 
strain the  heart,  give  it  no  unbridled  license." 

Thus  Buddha,  for  the  Bhikshus'  sake,  explained  the  law  in 
various  ways.  And  now  that  Amra  lady  gradually  approached 
the  presence  of  the  lord;  seeing  Buddha  seated  beneath  a  tree, 
lost  in  thought  and  wholly  absorbed  by  it,  she  recollected  that 
he  had  a  great  compassionate  heart,  and  therefore  she  believed 
he  would  in  pity  receive  her  garden  grove.  With  steadfast 
heart  and  joyful  mien  and  rightly  governed  feelings,  her  out- 
ward form  restrained,  her  heart  composed,  bowing  her  head  at 
Buddha's  feet,  she  took  her  place  as  the  lord  bade  her,  whilst 
he  in  sequence  right  declared  the  law: — 

"  Your  heart,  O  lady !  seems  composed  and  quieted,  your 
form  without  external  ornaments ;  young  in  years  and  rich,  you 


42o  LIFE  OF  BUDDHA 

seem  well-talented  as  you  are  beautiful.  That  one,  so  gifted, 
should  by  faith  be  able  to  receive  the  law  of  righteousness  is, 
indeed,  a  rare  thing  in  the  world!  The  wisdom  of  a  master 
derived  from  former  births,  enables  him  to  accept  the  law  with 
joy :  this  is  not  rare ;  but  that  a  woman,  weak  of  will,  scant  in 
wisdom,  deeply  immersed  in  love,  should  yet  be  able  to  delight 
in  piety,  this,  indeed,  is  very  rare.  A  man  born  in  the  world, 
by  proper  thought  comes  to  delight  in  goodness,  he  recognizes 
the  impermanence  of  wealth  and  beauty,  and  looks  upon  re- 
ligion as  his  best  ornament.  He  feels  that  this  alone  can  remedy 
the  ills  of  life  and  change  the  fate  of  young  and  old;  the  evil 
destiny  that  cramps  another's  life  cannot  affect  him,  living 
righteously;  always  removing  that  which  excites  desire,  he  is 
strong  in  the  absence  of  desire;  seeking  to  find,  not  what  vain 
thoughts  suggest,  but  that  to  which  religion  points  him.  Re- 
lying on  external  help,  he  has  sorrow;  self-reliant,  there  is 
strength  and  joy.  But  in  the  case  of  woman,  from  another 
comes  the  labor,  and  the  nurture  of  another's  child.  Thus  then 
should  everyone  consider  well,  and  loathe  and  put  away  the 
form  of  woman." 

Amra,  the  lady,  hearing  the  law,  rejoiced.  Her  wisdom 
strengthened,  and  still  more  enlightened,  she  was  enabled  to 
cast  off  desire,  and  of  herself  dissatisfied  with  woman's  form, 
was  freed  from  all  polluting  thoughts.  Though  still  constrained 
to  woman's  form,  filled  with  religious  joy,  she  bowed  at  Bud- 
dha's feet  and  spoke :  "  Oh !  may  the  lord,  in  deep  compassion, 
receive  from  me,  though  ignorant,  this  offering,  and  so  fulfil 
my  earnest  vow."  Then  Buddha  knowing  her  sincerity,  and 
for  the  good  of  all  that  lives,  silently  accepted  her  request,  and 
caused  in  her  full  joy,  in  consequence;  whilst  all  her  friends 
attentive,  grew  in  knowledge,  and,  after  adoration,  went  back 
home. 


CHAPTER  V 
By  Spiritual  Power  Fixing  His  Term  of  Years 

AT  this  time  the  great  men  among  the  Likkhavis,  hearing 
that  the  lord  of  the  world  had  entered  their  country  and 
was  located  in  the  Amra  garden,  went  thither  riding  in 
their  gaudy  chariots  with  silken  canopies,  and  clothed  in  gor- 
geous robes,  both  blue  and  red  and  yellow  and  white,  each  one 
with  his  own  cognizance.  Accompanied  by  their  body  guard 
surrounding  them,  they  went;  others  prepared  the  road  in  front; 
and  with  their  heavenly  crowns  and  flower-bespangled  robes 
they  rode,  richly  dight  with  every  kind  of  costly  ornament. 
Their  noble  forms  resplendent  increased  the  glory  of  that  gar- 
den grove ;  now  taking  off  the  five  distinctive  ornaments,  alight- 
ing from  their  chariots,  they  advanced  afoot.  Slowly  thus,  with 
bated  breath,  their  bodies  reverent  they  advanced.  Then  they 
bowed  down  and  worshipped  Buddha's  foot,  and,  a  great  multi- 
tude, they  gathered  round  the  lord,  shining  as  the  sun's  disc, 
full  of  radiance. 

There  was  the  lion  Likkhavi,  among  the  Likkhavis  the  senior, 
his  noble  form  bold  as  the  lion's,  standing  there  with  lion  eyes, 
but  without  the  lion's  pride,  taught  by  the  Sakya  lion,  who  thus 
began :  "  Great  and  illustrious  personages,  famed  as  a  tribe  for 
grace  and  comeliness!  put  aside,  I  pray,  the  world's  high 
thoughts,  and  now  accept  the  abounding  lustre  of  religious 
teaching.  Wealth  and  beauty,  scented  flowers  and  ornaments 
like  these,  are  not  to  be  compared  for  grace  with  moral  recti- 
tude !  Your  land  productive  and  in  peaceful  quiet — this  is  your 
great  renown ;  but  true  gracefulness  of  body  and  a  happy  people 
depend  upon  the  heart  well-governed.  Add  but  to  this  a  rev- 
erent feeling  for  religion,  then  a  people's  fame  is  at  its  height! 
a  fertile  land  and  all  the  dwellers  in  it,  as  a  united  body,  virtu- 
ous! To-day  then  learn  this  virtue,  cherish  with  carefulness  the 
people,  lead  them  as  a  body  in  the  right  way  of  rectitude,  even 

421 


422  LIFE  OF  BUDDHA 

as  the  ox-king  leads  the  way  across  the  river-ford.  If  a  man 
with  earnest  recollection  ponder  on  things  of  this  world  and 
the  next,  he  will  consider  how  by  right  behavior  right  morals 
he  prepares,  as  the  result  of  merit,  rest  in  either  world.  For  all 
in  this  world  will  exceedingly  revere  him,  his  fame  will  spread 
abroad  through  every  part,  the  virtuous  will  rejoice  to  call  him 
friend,  and  the  outflowings  of  his  goodness  will  know  no  bounds 
forever.  The  precious  gems  found  in  the  desert  wilds  are  all 
from  earth  engendered;  moral  conduct,  likewise,  as  the  earth, 
is  the  great  source  of  all  that  is  good.  By  this,  without  the  use 
of  wings,  we  fly  through  space,  we  cross  the  river  needing  not 
a  handy  boat;  but  without  this  a  man  will  find  it  hard  indeed  to 
cross  the  stream  of  sorrow  or  stay  the  rush  of  sorrow.  As 
when  a  tree  with  lovely  flowers  and  fruit,  pierced  by  some  sharp 
instrument,  is  hard  to  climb,  so  is  it  with  the  much-renowned 
for  strength  and  beauty,  who  break  through  the  laws  of  moral 
rectitude!  Sitting  upright  in  the  royal  palace,  the  heart  of  the 
king  was  grave  and  majestic;  with  a  view  to  gain  the  merit 
of  a  pure  and  moral  life,  he  became  a  convert  of  a  great  Rishi. 
With  garments  dyed  and  clad  with  hair,  shaved,  save  one  spiral 
knot,  he  led  a  hermit's  life,  but,  as  he  did  not  rule  himself  with 
strict  morality,  he  was  immersed  in  suffering  and  sorrow.  Each 
morn  and  eve  he  used  the  three  ablutions,  sacrificed  to  fire  and 
practised  strict  austerity,  let  his  body  be  in  filth  as  the  brute 
beast,  passed  through  fire  and  water,  dwelt  amidst  the  craggy 
rocks,  inhaled  the  wind,  drank  from  the  Ganges'  stream,  con- 
trolled himself  with  bitter  fasts — but  all !  far  short  of  moral  recti- 
tude. For  though  a  man  inure  himself  to  live  as  any  brute, 
he  is  not  on  that  account  a  vessel  of  the  righteous  law;  whilst 
he  who  breaks  the  laws  of  right  behavior  invites  detraction,  and 
is  one  no  virtuous  man  can  love;  his  heart  is  ever  filled  with 
boding  fear,  his  evil  name  pursues  him  as  a  shadow.  Having 
neither  profit  nor  advantage  in  this  world,  how  can  he  in  the 
next  world  reap  content?  Therefore  the  wise  man  ought  to 
practise  pure  behavior;  passing  through  the  wilderness  of  birth 
and  death,  pure  conduct  is  to  him  a  virtuous  guide.  From  pure 
behavior  comes  self-power,  which  frees  a  man  from  many  dan- 
gers; pure  conduct,  like  a  ladder,  enables  us  to  climb  to  heaven. 
Those  who  found  themselves  on  right  behavior,  cut  off  the 
source  of  pain  and  grief;  but  they  who  by  transgression  destroy 
this  mind,  may  mourn  the  loss  of  every  virtuous  principle.  To 


LIFE  OF  BUDDHA  423 

gain  this  end  first  banish  every  ground  of  '  self;  this  thought 
of  '  self '  shades  every  lofty  aim,  even  as  the  ashes  that  conceal 
the  fire,  treading  on  which  the  foot  is  burned.  Pride  and  in- 
difference shroud  this  heart,  too,  as  the  sun  is  obscured  by  the 
piled-up  clouds;  supercilious  thoughts  root  out  all  modesty  of 
mind,  and  sorrow  saps  the  strongest  will.  As  age  and  disease 
waste  youthful  beauty,  so  pride  of  self  destroys  all  virtue;  the 
Devas  and  Asuras,  thus  from  jealousy  and  envy,  raised  mutual 
strife.  The  loss  of  virtue  and  of  merit  which  we  mourn,  pro- 
ceeds from  '  pride  of  self '  throughout ;  and  as  I  am  a  con- 
queror amid  conquerors,  so  he  who  conquers  self  is  one  with 
me.  He  who  little  cares  to  conquer  self,  is  but  a  foolish  mas- 
ter ;  beauty,  or  earthly  things,  family  renown  and  such  things, 
all  are  utterly  inconstant,  and  what  is  changeable  can  give  no 
rest  of  interval.  If  in  the  end  the  law  of  entire  destruction  is 
exacted,  what  use  is  there  in  indolence  and  pride?  Covetous 
desire  is  the  greatest  source  of  sorrow,  appearing  as  a  friend  in 
secret  'tis  our  enemy.  As  a  fierce  fire  excited  from  within  a 
house,  so  is  the  fire  of  covetous  desire:  the  burning  flame  of 
covetous  desire  is  fiercer  far  than  fire  which  burns  the  world. 
For  fire  may  be  put  out  by  water  in  excess,  but  what  can  over- 
power the  fire  of  lust?  The  fire  which  fiercely  burns  the  desert 
grass  dies  out,  and  then  the  grass  will  grow  again;  but  when 
the  fire  of  lust  burns  up  the  heart,  then  how  hard  for  true  re- 
ligion there  to  dwell!  for  lust  seeks  worldly  pleasures,  these 
pleasures  add  to  an  impure  karman;  by  this  evil  karman  a  man 
falls  into  perdition,  and  so  there  is  no  greater  enemy  to  man 
than  lust.  Lusting,  man  gives  way  to  amorous  indulgence,  by 
this  he  is  led  to  practise  every  kind  of  lustful  longing;  indulging 
thus,  he  gathers  frequent  sorrow.  No  greater  evil  is  there  than 
lust.  Lust  is  a  dire  disease,  and  the  foolish  master  stops  the 
medicine  of  wisdom.  The  study  of  heretical  books  not  leading 
to  right  thought,  causes  the  lustful  heart  to  increase  and  grow, 
for  these  books  are  not  correct  on  the  points  of  impermanency, 
the  non-existence  of  self,  and  any  object  ground  for  '  self.'  But 
a  true  and  right  apprehension  through  the  power  of  wisdom, 
is  effectual  to  destroy  that  false  desire,  and  therefore  our  object 
should  be  to  practise  this  true  apprehension.  Right  apprehen- 
sion once  produced  then  there  is  deliverance  from  covetous  de- 
sire, for  a  false  estimate  of  excellency  produces  a  covetous  desire 
to  excel,  whilst  a  false  view  of  demerit  produces  anger  and  re- 


424  LIFE  OF  BUDDHA 

gret;  but  the  idea  of  excelling  and  also  of  inferiority  (in  the 
sense  of  demerit)  both  destroyed,  the  desire  to  excel  and  also 
anger  (on  account  of  inferiority)  are  destroyed.  Anger!  how 
it  changes  the  comely  face,  how  it  destroys  the  loveliness  of 
beauty !  Anger  dulls  the  brightness  of  the  eye,  chokes  all  de- 
sire to  hear  the  principles  of  truth,  cuts  and  divides  the  prin- 
ciple of  family  affection,  impoverishes  and  weakens  every  world- 
ly aim.  Therefore  let  anger  be  subdued,  yield  not  to  the  angry 
impulse;  he  who  can  hold  his  wild  and  angry  heart  is  well  en- 
titled '  illustrious  charioteer.'  For  men  call  such  a  one  '  illus- 
trious team-breaker '  who  can  with  bands  restrain  the  unbroken 
steed;  so  anger  not  subdued,  its  fire  unquenched,  the  sorrow  of 
repentance  burns  like  fire.  A  man  who  allows  wild  passion 
to  arise  within,  himself  first  burns  his  heart,  then  after  burning 
adds  the  wind  thereto  which  ignites  the  fire  again,  or  not,  as  the 
case  may  be.  The  pain  of  birth,  old  age,  disease,  and  death, 
press  heavily  upon  the  world,  but  adding  '  passion  '  to  the  score, 
what  is  this  but  to  increase  our  foes  when  pressed  by  foes?  But 
rather,  seeing  how  the  world  is  pressed  by  throngs  of  grief,  we 
ought  to  encourage  in  us  love,  and  as  the  world  produces  grief 
on  grief,  so  should  we  add  as  antidotes  unnumbered  remedies." 
Tathagata,  illustrious  in  expedients,  according  to  the  disease, 
thus  briefly  spoke;  even  as  a  good  physician  in  the  world,  ac- 
cording to  the  disease,  prescribes  his  medicine.  And  now  the 
Likkhavis,  hearing  the  sermon  preached  by  Buddha,  arose 
forthwith  and  bowed  at  Buddha's  feet,  and  joyfully  they  placed 
them  on  their  heads.  Then  they  asked  both  Buddha  and  the 
congregation  on  the  morrow  to  accept  their  poor  religious  of- 
ferings. But  Buddha  told  them  that  already  Amra  had  invit- 
ed him.  On  this  the  Likkhavis,  harboring  thoughts  of  pride 
and  disappointment,  said :  "  Why  should  that  one  take  away 
our  profit  ?  "  But,  knowing  Buddha's  heart  to  be  impartial  and 
fair,  they  once  again  regained  their  cheerfulness.  Tathagata, 
moreover,  nobly  seizing  the  occasion,  appeasing  them,  pro- 
duced within  a  joyful  heart;  and  so  subdued,  their  grandeur  of 
appearance  came  again,  as  when  a  snake  subdued  by  charms 
glistens  with  shining  skin.  And  now,  the  night  being  passed, 
the  signs  of  dawn  appearing,  Buddha  and  the  great  assembly 
go  to  the  abode  of  Amra,  and  having  received  her  entertain- 
ment, they  went  on  to  the  village  of  Pi-nau,  and  there  he  rested 
during  the  rainy  season ;  the  three  months'  rest  being  ended, 


LIFE  OF  BUDDHA  425 

again  he  returned  to  Vaisali,  and  dwelt  beside  the  Monkey 
Tank ;  sitting  there  in  a  shady  grove,  he  shed  a  flood  of  glory 
from  his  person;  aroused  thereby,  Mara  Pisuna  came  to  the 
place  where  Buddha  was,  and  with  closed  palms  exhorted  him 
thus:  "  Formerly,  beside  the  Nairafigana  river,  when  you  had 
accomplished  your  true  and  steadfast 'aim,  you  said,  'When  I 
have  done  all  I  have  to  do,  then  will  I  pass  at  once  to  Nirvana  ' ; 
and  now  you  have  done  all  you  have  to  do,  you  should,  as  then 
you  said,  pass  to  Nirvana." 

Then  Buddha  spake  to  Pisuna :  "  The  time  of  my  complete 
deliverance  is  at  hand,  but  let  three  months  elapse,  and  I  shall 
reach  Nirvana."  Then  Mara,  knowing  that  Tathagata  had 
fixed  the  time  for  his  emancipation,  his  earnest  wish  being  thus 
fulfilled,  joyous  returned  to  his  abode  in  heaven.  Tathagata, 
seated  beneath  a  tree,  straightway  was  lost  in  ecstasy,  and  will- 
ingly rejected  his  allotted  years,  and  by  his  spiritual  power  fixed 
the  remnant  of  his  life.  On  this,  Tathagata  thus  giving  up  his 
years,  the  great  earth  shook  and  quaked  through  all  the  limits 
of  the  universe;  great  flames  of  fire  were  seen  around,  the  tops 
of  Sumeru  were  shaken,  from  heaven  there  rained  showers  of 
flying  stones,  a  whirling  tempest  rose  on  every  side,  the  trees 
were  rooted  up  and  fell,  heavenly  music  rose  with  plaintive 
notes,  whilst  angels  for  a  time  were  joyless.  Buddha  rising 
from  out  his  ecstasy,  announced  to  all  the  world :  "  Now  have 
I  given  up  my  term  of  years;  I  live  henceforth  by  power  of 
faith ;  my  body  like  a  broken  chariot  stands,  no  further  cause  of 
'  coming '  or  of  '  going ' ;  completely  freed  from  the  three 
worlds,  I  go  enfranchised,  as  a  chicken  from  its  egg." 

The  Differences  of  the  Likkhavis 

The  venerable  Ananda,  seeing  the  earth  shaking  on  every 
side,  his  heart  was  fearful  and  his  hair  erect;  he  asked  the  cause 
thereof  of  Buddha. 

Buddha  replied :  "  Ananda !  I  have  fixed  three  months  to 
end  my  life,  the  rest  of  life  I  utterly  give  up ;  this  is  the  rea- 
son why  the  earth  is  greatly  shaken." 

Ananda,  hearing  the  instruction  of  Buddha,  was  moved  with 
pity  and  the  tears  flowed  down  his  face,  even  as  when  an  ele- 
phant of  mighty  strength  shakes  the  sandal-wood  tree.  Thus 
was  Ananda  shaken  and  his  mind  perturbed,  whilst  down  his 


426  LIFE  OF  BUDDHA 

cheeks  the  tears,  like  drops  of  perfume,  flowed;  so  much  he 
loved  the  lord  his  master,  so  full  of  kindness  was  he,  and,  as 
yet,  not  freed  from  earthly  thoughts.  Thinking  then  on  these 
four  things  alone,  he  gave  his  grief  full  liberty,  nor  could  he 
master  it,  but  said,  "  Now  I  hear  the  lord  declare  that  he  has 
fixed  for  good  his  time  to  die,  my  body  fails,  my  strength  is 
gone,  my  mind  is  dazed,  my  soul  is  all  discordant,  and  all  the 
words  of  truth  forgotten;  a  wild  deserted  waste  seems  heaven 
and  earth.  Have  pity!  save  me,  master!  perish  not  so  soon! 
Perished  with  bitter  cold,  I  chanced  upon  a  fire — forthwith  it 
disappeared.  Wandering  amid  the  wilds  of  grief  and  pain,  de- 
ceived, confused,  I  lost  my  way — suddenly  a  wise  and  prudent 
guide  encountered  me,  but  hardly  saved  from  my  bewilder- 
ment, he  once  more  vanished.  Like  some  poor  man  treading 
through  endless  mud,  weary  and  parched  with  thirst,  longs  for 
the  water,  suddenly  he  lights  upon  a  cool  refreshing  lake,  he 
hastens  to  it — lo!  it  dries  before  him.  The  deep  blue,  bright, 
refulgent  eye,  piercing  through  all  the  worlds,  with  wisdom 
brightens  the  dark  gloom,  the  darkness  for  a  moment  is  dis- 
pelled. As  when  the  blade  shoots  through  the  yielding  earth, 
the  clouds  collect  and  we  await  the  welcome  shower,  then  a 
fierce  wind  drives  the  big  clouds  away,  and  so  with  disappointed 
hope  we  watch  the  dried-up  field!  Deep  darkness  reigned  for 
want  of  wisdom,  the  world  of  sentient  creatures  groped  for 
light,  Tathagata  lit  up  the  lamp  of  wisdom,  then  suddenly  ex- 
tinguished it — ere  he  had  brought  it  out." 

Buddha,  hearing  Ananda  speaking  thus,  grieved  at  his  words, 
and  pitying  his  distress,  with  soothing  accents  and  with  gentle 
presence  spake  with  purpose  to  declare  the  one  true  law: — 

"  If  men  but  knew  their  own  nature,  they  would  not  dwell  in 
sorrow;  everything  that  lives,  whate'er  it  be,  all  this  is  subject 
to  destruction's  law;  I  have  already  told  you  plainly,  the  law 
of  things  'joined'  is  to  'separate';  the  principle  of  kindness 
and  of  love  is  not  abiding,  'tis  better  then  to  reject  this  pitiful 
and  doting  heart.  All  things  around  us  bear  the  stamp  of  in- 
stant change;  born,  they  perish;  no  self-sufficiency;  those  who 
would  wish  to  keep  them  long,  find  in  the  end  no  room  for 
doing  so.  If  things  around  us  could  be  kept  for  aye,  and  were 
not  liable  to  change  or  separation,  then  this  would  be  salva- 
tion !  where  then  can  this  be  sought  ?  You,  and  all  that  lives, 
can  seek  in  me  this  great  deliverance!  That  which  you  may 


LIFE  OF  BUDDHA  427 

all  attain  I  have  already  told  you,  and  tell  you,  to  the  end.  Why 
then  should  I  preserve  this  body?  The  body  of  the  excellent 
law  shall  long  endure !  I  am  resolved ;  I  look  for  rest !  This 
is  the  one  thing  needful.  So  do  I  now  instruct  all  creatures, 
and  as  a  guide,  not  seen  before,  I  lead  them ;  prepare  yourselves 
to  cast  off  consciousness,  fix  yourselves  well  in  your  own  island. 
Those  who  are  thus  fixed  mid-stream,  with  single  aim  and  ear- 
nestness striving  in  the  use  of  means,  preparing  quietly  a  quiet 
place,  not  moved  by  others'  way  of  thinking,  know  well,  such 
men  are  safe  on  the  law's  island.  Fixed  in  contemplation, 
lighted  by  the  lamp  of  wisdom,  they  have  thus  finally  destroyed 
ignorance  and  gloom.  Consider  well  the  world's  four  bounds, 
and  dare  to  seek  for  true  religion  only ;  forget  '  yourself,'  and 
every  '  ground  of  self,'  the  bones,  the  nerves,  the  skin,  the  flesh, 
the  mucus,  the  blood  that  flows  through  every  vein;  behold 
these  things  as  constantly  impure,  what  joy  then  can  there  be 
in  such  a  body?  every  sensation  born  from  cause,  like  the  bub- 
ble floating  on  the  water.  The  sorrow  coming  from  the  con- 
sciousness of  birth  and  death  and  inconstancy,  removes  all 
thought  of  joy — the  mind  acquainted  with  the  law  of  produc- 
tion, stability,  and  destruction,  recognizes  how  again  and  once 
again  things  follow  or  succeed  one  another  with  no  endurance. 
But  thinking  well  about  Nirvana,  the  thought  of  endurance  is 
forever  dismissed ;  we  see  how  the  samskaras  from  causes  have 
arisen,  and  how  these  aggregates  will  again  dissolve,  all  of  them 
impermanent.  The  foolish  man  conceives  the  idea  of '  self,'  the 
wise  man  sees  there  is  no  ground  on  which  to  build  the  idea  of 
'  self,'  thus  through  the  world  he  rightly  looks  and  well  con- 
cludes, all,  therefore,  is  but  evil ;  the  aggregate  amassed  by  sor- 
row must  perish  in  the  end !  if  once  confirmed  in  this  conviction, 
that  man  perceives  the  truth.  This  body,  too,  of  Buddha  now 
existing  soon  will  perish :  the  law  is  one  and  constant,  and  with- 
out exception."  Buddha  having  delivered  this  excellent  ser- 
mon, appeased  the  heart  of  Ananda. 

Then  all  the  Likkhavis,  hearing  the  report,  with  fear  and 
apprehension  assembled  in  a  body;  devoid  of  their  usual  orna- 
ments, they  hastened  to  the  place  where  Buddha  was.  Having 
saluted  him  according  to  custom,  they  stood  on  one  side,  wish- 
ing to  ask  him  a  question,  but  not  being  able  to  find  words. 
Buddha,  knowing  well  their  heart,  by  way  of  remedy,  in  the 
right  use  of  means,  spake  thus :— 


428  LIFE  OF  BUDDHA 

"  Now  I  perfectly  understand  that  you  have  in  your  minds 
unusual  thoughts,  not  referring  to  worldly  matters,  but  wholly 
connected  with  subjects  of  religion;  and  now  you  wish  to  hear 
from  me,  what  may  be  known  respecting  the  report  about  my 
resolve  to  terminate  my  life,  and  my  purpose  to  put  an  end  to 
the  repetition  of  birth.  Impermanence  is  the  nature  of  all  that 
exists,  constant  change  and  restlessness  its  conditions;  unfixed, 
unprofitable,  without  the  marks  of  long  endurance.  In  ancient 
days  the  Rishi  kings,  Vasishtha  Rishi,  Mandhatri,  the  Kakra- 
vartin  monarchs,  and  the  rest,  these  and  all  others  like  them, 
the  former  conquerors,  who  lived  with  strength  like  Isvara, 
these  all  have  long  ago  perished,  not  one  remains  till  now ;  the 
sun  and  moon,  Sakra  himself,  and  the  great  multitude  of  his 
attendants,  will  all,  without  exception,  perish;  there  is  not  one 
that  can  for  long  endure;  all  the  Buddhas  of  the  past  ages, 
numerous  as  the  sands  of  the  Ganges,  by  their  wisdom  enlight- 
ening the  world,  have  all  gone  out  as  a  lamp;  all  the  Buddhas 
yet  to  come  will  also  perish  in  the  same  way;  why  then  should 
I  alone  be  different?  I  too  will  pass  into  Nirvana;  but  as  they 
prepared  others  for  salvation,  so  now  should  you  press  forward 
in  the  path ;  Vaisali  may  be  glad  indeed,  if  you  should  find  the 
way  of  rest!  The  world,  in  truth,  is  void  of  help,  the  'three 
worlds '  not  enough  for  joy — stay  then  the  course  of  sorrow, 
by  engendering  a  heart  without  desire.  Give  up  for  good  the 
long  and  straggling  way  of  life,  press  onward  on  the  northern 
track,  step  by  step  advance  along  the  upward  road,  as  the  sun 
skirts  along  the  western  mountains." 

At  this  time  the  Likkhavis,  with  saddened  hearts,  went  back 
along  the  way;  lifting  their  hands  to  heaven  and  sighing  bit- 
terly: "Alas!  what  sorrow  this!  His  body  like  the  pure  gold 
mountain,  the  marks  upon  his  person  so  majestic,  ere  long  and 
like  a  towering  crag  he  falls;  not  to  live,  then  why  not,  '  not  to 
love'?  The  powers  of  birth  and  death,  weakened  awhile,  the 
lord  Tathagata,  himself  the  fount  of  wisdom  appeared,  and  now 
to  give  it  up  and  disappear!  without  a  saviour  now,  what  check 
to  sorrow?  The  world  long  time  endured  in  darkness,  and 
men  were  led  by  a  false  light  along  the  way — when  lo!  the  sun 
of  wisdom  rose ;  and  now,  again,  it  fades  and  dies — no  warning 
given.  Behold  the  whirling  waves  of  ignorance  engulfing  all 
the  world!  Why  is  the  bridge  or  raft  of  wisdom  in  a  moment 
cut  away?  The  loving  and  the  great  physician  king  came  with 


LIFE  OF  BUDDHA 


429 


remedies  of  wisdom,  beyond  all  price,  to  heal  the  hurts  and 
pains  of  men — why  suddenly  goes  he  away?  The  excellent 
and  heavenly  flag  of  love  adorned  with  wisdom's  blazonry,  em- 
broidered with  the  diamond  heart,  the  world  not  satisfied  with 
gazing  on  it,  the  glorious  flag  of  heavenly  worship!  Why  in  a 
moment  is  it  snapped?  Why  such  misfortune  for  the  world, 
when  from  the  tide  of  constant  revolutions  a  way  of  escape  was 
opened — but  now  shut  again!  and  there  is  no  escape  from 
weary  sorrow !  Tathagata,  possessed  of  fond  and  loving  heart, 
now  steels  himself  and  goes  away;  he  holds  his  heart  so  patient 
and  so  loving,  and,  like  the  Wai-ka-ni  flower,  with  thoughts 
cast  down,  irresolute  and  tardy,  he  goes  depressed  along  the 
road.  Or  like  a  man  fresh  from  a  loved  one's  grave,  the  funeral 
past  and  the  last  farewell  taken,  comes  back  with  anxious  look. 

Parinirvana 

When  Buddha  went  towards  the  place  of  his  Nirvana,  the  city 
of  Vaisali  was  as  if  deserted,  as  when  upon  a  dark  and  cloudy 
night  the  moon  and  stars  withdraw  their  shining.  The  land 
that  heretofore  had  peace,  was  now  afflicted  and  distressed;  as 
when  a  loving  father  dies,  the  orphan  daughter  yields  to  con- 
stant grief.  Her  personal  grace  unheeded,  her  clever  skill  but 
lightly  thought  of,  with  stammering  lips  she  finds  expression 
for  her  thoughts;  how  poor  her  brilliant  wit  and  wisdom  now! 
Her  spiritual  powers  ill  regulated  without  attractiveness,  her 
loving  heart  faint  and  fickle,  exalted  high  but  without  strength, 
and  all  her  native  grace  neglected ;  such  was  the  case  at  Vaisali ; 
all  outward  show  now  fallen,  like  autumn  verdure  in  the  fields 
bereft  of  water,  withered  up  and  dry;  or  like  the  smoke  of  a 
half-smouldering  fire,  or  like  those  who  having  food  before  them 
yet  forget  to  eat,  so  these  forgot  their  common  household 
duties,  and  nought  prepared  they  for  the  day's  emergencies. 
Thinking  thus  on  Buddha,  lost  in  deep  reflection,  silent  they 
sat  nor  spoke  a  word.  And  now  the  lion  Likkhavis  manfully 
enduring  their  great  sorrow,  with  flowing  tears  and  doleful 
sighs,  signifying  thereby  their  love  of  kindred,  destroyed  forever 
all  their  books  of  heresy,  to  show  their  firm  adherence  to  the 
true  law.  Having  put  down  all  heresy,  they  left  it  once  for 
all ;  severed  from  the  world  and  the  world's  doctrines,  convinced 
that  non-continuance  was  the  great  disease.  Moreover  thus 


430  LIFE  OF  BUDDHA 

they  thought:  "The  lord  of  men  now  enters  the  great  quiet 
place  (Nirvana),  and  we  are  left  without  support,  and  with  no 
saviour;  the  highest  lord  of '  means  '  is  now  about  to  extinguish 
all  his  glory  in  the  final  place  of  death.  Now  we  indeed  have 
lost  our  steadfast  will,  as  fire  deprived  of  fuel;  greatly  to  be 
pitied  is  the  world,  now  that  the  lord  gives  up  his  world-protect- 
ing office,  even  as  a  man  bereft  of  spiritual  power  throughout 
the  world  is  greatly  pitied.  Oppressed  by  heat  we  seek  the 
cooling  lake,  nipped  by  the  cold  we  use  the  fire;  but  in  a  mo- 
ment all  is  lost,  the  world  is  left  without  resource;  the  excellent 
law,  indeed,  is  left,  to  frame  the  world  anew,  as  a  metal-caster 
frames  anew  his  work.  The  world  has  lost  its  master-guide, 
and,  men  bereaved  of  him,  the  way  is  lost;  old  age,  disease,  and 
death,  self-sufficient,  now  that  the  road  is  missed,  pervade  the 
world  without  a  way.  What  is  there  now  throughout  the  world 
equal  to  overcome  the  springs  of  these  great  sorrows?  The 
great  cloud's  rain  alone  can  make  the  raging  and  excessive  fire, 
that  burns  the  world,  go  out.  So  only  he  can  make  the  raging 
fire  of  covetous  desire  go  out;  and  now  he,  the  skilful  maker  of 
comparisons,  has  firmly  fixed  his  mind  to  leave  the  world!  And 
why,  again,  is  the  sword  of  wisdom,  ever  ready  to  be  used  for 
an  uninvited  friend,  only  like  the  draught  of  wine  given  to  him 
about  to  undergo  the  torture  and  to  die?  Deluded  by  false 
knowledge  the  mass  of  living  things  are  only  born  to  die  again; 
as  the  sharp  knife  divides  the  wood,  so  constant  change  divides 
the  world.  The  gloom  of  ignorance  like  the  deep  water,  lust 
like  the  rolling  billow,  sorrow  like  the  floating  bubbles,  false 
views  like  the  Makara  fish,  amidst  all  these  the  ship  of  wisdom 
only  can  carry  us  across  the  mighty  sea.  The  mass  of  ills  are 
like  the  flowers  of  the  sorrow-tree,  old  age  and  all  its  griefs,  the 
tangled  boughs;  death  the  tree's  tap-root,  deeds  done  in  life  the 
buds,  the  diamond  sword  of  wjsdom  only  strong  enough  to  cut 
down  the  mundane  tree!  Ignorance  the  burning-glass,  covet- 
ous desire  the  scorching  rays,  the  objects  of  the  five  desires 
the  dry  grass,  wisdom  alone  the  water  to  put  out  the  fire.  The 
perfect  law,  surpassing  every  law,  having  destroyed  the  gloom 
of  ignorance,  we  see  the  straight  road  leading  to  quietness  and 
rest,  the  end  of  every  grief  and  sorrow.  And  now  the  loving1 
one,  converting  men,  impartial  in  his  thoughts  to  friend  or  foe, 
the  all-knowing,  perfectly  instructed,  even  he  is  going  to  leave 
the  world!  He  with  his  soft  and  finely  modulated  voice,  his 


LIFE  OF  BUDDHA  431 

compact  body  and  broad  shoulders,  he,  the  great  Rishi,  ends 
his  life!  Who  then  can  claim  exemption?  Enlightened,  now 
he  quickly  passes  hence!  let  us  therefore  seek  with  earnestness 
the  truth,  even  as  a  man  meets  with  the  stream  beside  the  road, 
then  drinks  and  passes  on.  Inconstancy,  this  is  the  dreaded 
enemy — the  universal  destroyer — sparing  neither  rich  nor 
poor;  rightly  perceiving  this  and  keeping  it  in  mind,  this  man, 
though  sleeping, -yet  is  the  only  ever- wakeful." 

Thus  the  Likkhavi  lions,  ever  mindful  of  the  Buddha's  wis- 
dom, disquieted  with  the  pain  of  birth  and  death,  sighed  forth 
their  fond  remembrance  of  the  man-lion.  Retaining  in  their 
minds  no  love  of  worldly  things,  aiming  to  rise  above  the  power 
of  every  lustful  quality,  subduing  in  their  hearts  the  thought 
of  light  or  trivial  matters,  training  their  thoughts  to  seek  the 
quiet,  peaceful  place ;  diligently  practising  the  rules  of  unselfish, 
charitable  conduct;  putting  away  all  listlessness,  they  found 
their  joy  in  quietness  and  seclusion,  meditating  only  on  religious 
truth.  And  now  the  all-wise,  turning  his  body  round  with  a 
lion-turn,  once  more  gazed  upon  Vaisali,  and  uttered  this  fare- 
well verse: — 

"  Now  this,  the  last  time  this,  I  leave  Vaisali — the  land  where 
heroes  live  and  flourish!  Now  am  I  going  to  die."  Then 
gradually  advancing,  stage  by  stage  he  came  to  Bhoga-nagara, 
and  there  he  rested  in  the  Sala  grove,  where  he  instructed  all 
his  followers  in  the  precepts: — 

"  Now  having  gone  on  high  I  shall  enter  on  Nirvana :  ye 
must  rely  upon  the  law — this  is  your  highest,  strongest,  vantage 
ground.  What  is  not  found  in  Sutra,  or  what  disagrees  with 
rules  of  Vinaya,  opposing  the  one  true  system  of  my  doctrine, 
this  must  not  be  held  by  you.  What  opposes  Dharma,  what 
opposes  Vinaya,  or  what  is  contrary  to  my  words,  this  is  the 
result  of  ignorance:  ye  must  not  hold  such  doctrine,  but  with 
haste  reject  it.  Receiving  that  which  has  been  said  aright,  this 
is  not  subversive  of  true  doctrine,  this  is  what  I  have  said,  as 
the  Dharma  and  Vinaya  say.  Accepting  that  which  I,  the  law, 
and  the  Vinaya  declare,  this  is  to  be  believed.  But  words^ 
which  neither  I,  the  law,  nor  the  Vinaya  declare,  these  are  not 
to  be  believed.  Not  gathering  the  true  and  hidden  meaning, 
but  closely  holding  to  the  letter,  this  is  the  way  of  foolish  teach- 
ers, but  contrary  to  my  doctrine  and  a  false  way  of  teaching. 
Not  separating  the  true  from  false,  accepting  in  the  dark  with- 


43  2 


LIFE  OF  BUDDHA 


out  discrimination,  is  like  a  shop  where  gold  and  its  alloys  are 
sold  together,  justly  condemned  by  all  the  world.  The  foolish 
masters,  practising  the  ways  of  superficial  wisdom,  grasp  not 
the  meaning  of  the  truth ;  but  to  receive  the  law  as  it  explains 
itself,  this  is  to  accept  the  highest  mode  of  exposition.  Ye 
ought,  therefore,  thus  to  investigate  true  principles,  to  consider 
well  the  true  law  and  the  Vinaya,  even  as  the  goldsmith  does 
who  melts  and  strikes  and  then  selects  the  true.  Not  to  know 
the  Sutras  and  the  Sastras,  this  is  to  be  devoid  of  wisdom;  not 
saying  properly  that  which  is  proper,  is  like  doing  that  which 
is  not  fit  to  see.  Let  all  be  done  in  right  and  proper  order, 
according  as  the  meaning  of  the  sentence  guides,  for  he  who 
grasps  a  sword  unskilfully,  does  but  inflict  a  wound  upon  his 
hand.  Not  skilfully  to  handle  words  and  sentences,  the  mean- 
ing then  is  hard  to  know ;  as  in  the  night-time  travelling  and 
seeking  for  a  house,  if  all  be  dark  within,  how  difficult  to  find. 
Losing  the  meaning,  then  the  law  is  disregarded,  disregarding 
the  law  the  mind  becomes  confused;  therefore  every  wise  and 
prudent  master  neglects  not  to  discover  the  true  and  faithful 
meaning." 

Having  spoken  these  words  respecting  the  precepts  of  re- 
ligion, he  advanced  to  the  town  of  Pava,  where  all  the  Mallas 
prepared  for  him  religious  offerings  of  every  kind.  At  this 
time  a  certain  householder's  son  whose  name  was  Kunda,  in- 
vited Buddha  to  his  house,  and  there  he  gave  him,  as  an  offer- 
ing, his  very  last  repast.  Having  partaken  of  it  and  declared 
the  law,  he  onward  went  to  the  town  of  Kusi,  crossing  the  river 
Tsae-kieuh  and  the  Hiranyavati.  Then  in  that  Sala  grove,  a 
place  of  quiet  and  seclusion,  he  took  his  seat:  entering  the 
golden  river  he  bathed  his  body,  in  appearance  like  a  golden 
mountain.  Then  he  spake  his  bidding  thus  to  Ananda :  "  Be- 
tween those  twin  Sala  trees,  sweeping  and  watering,  make  a 
clean  space,  and  then  arrange  my  sitting-mat.  At  midnight 
coming,  I  shall  die." 

Ananda  hearing  the  bidding  of  his  master,  his  breath  was 
Choked  with  heart-sadness;  but  going  and  weeping  he  obeyed 
the  instruction,  and  spreading  out  the  mat  he  came  forthwith 
back  to  his  master  and  acquainted  him.  Tathagata  having  lain 
down  with  his  head  towards  the  north  and  on  his  right  side, 
slept  thus.  Resting  upon  his  hand  as  on  a  pillow  with  his  feet 
crossed,  even  as  a  lion-king;  all  grief  is  passed,  his  last-born 


LIFE  OF  BUDDHA  433 

body  from  this  one  sleep  shall  never  rise.  His  followers  round 
him,  in  a  circle  gathered,  sigh  dolefully :  "  The  eye  of  the  world 
is  now  put  out !  "  The  wind  is  hushed,  the  forest  streams  are 
silent,  no  voice  is  heard  of  bird  or  beast.  The  trees  sweat  out 
large  flowing  drops,  flowers  and  leaves  out  of  season  singly 
fall,  whilst  men  and  Devas,  not  yet  free  from  desire,  are  filled 
with  overwhelming  fear.  Thus  were  they  like  men  wandering 
through  the  arid  desert,  the  road  full  dangerous,  who  fail  to 
reach  the  longed-for  hamlet ;  full  of  fear  they  go  on  still,  dread- 
ing they  might  not  find  it,  their  heart  borne  down  with  fear  they 
faint  and  droop.  And  now  Tathagata,  aroused  from  sleep,  ad- 
dressed Ananda  thus :  "  Go !  tell  the  Mallas,  the  time  of  my 
decease  is  come;  they,  if  they  see  me  not,  will  ever  grieve  and 
suffer  deep  regret."  Ananda  listening  to  the  bidding  of  his 
master,  weeping  went  along  the  road.  And  then  he  told  those 
Mallas  all — "  The  lord  is  near  to  death."  The  Mallas  hearing 
it,  were  filled  with  great,  excessive  grief.  The  men  and  women 
hurrying  forth,  bewailing  as  they  went,  came  to  the  spot  where 
Buddha  was;  with  garments  torn  and  hair  dishevelled,  covered 
with  dust  and  sweat  they  came.  With  piteous  cries  they 
reached  the  grove,  as  when  a  Deva's  day  of  merit  comes  to  an 
end,  so  did  they  bow  weeping  and  adoring  at  the  feet  of  Bud- 
dha, grieving  to  behold  his  failing  strength.  Tathagata,  com- 
posed and  quiet,  spake:  "  Grieve  not!  the  time  is  one  for  joy; 
no  call  for  sorrow  or  for  anguish  here;  that  which  for  ages  I 
have  aimed  at,  now  am  I  just  about  to  obtain;  delivered  now 
from  the  narrow  bounds  of  sense,  I  go  to  the  place  of  never- 
ending  rest  and  peace.  I  leave  these  things,  earth,  water,  fire, 
and  air,  to  rest  secure  where  neither  birth  nor  death  can  come. 
Eternally  delivered  there  from  grief,  oh!  tell  me!  why  should 
I  be  sorrowful?  Of  yore  on  Sirsha's  mount,  I  longed  to  rid 
me  of  this  body,  but  to  fulfil  my  destiny  I  have  remained  till 
now  with  men  in  the  world;  I  have  kept  this  sickly,  crumbling 
body,  as  dwelling  with  a  poisonous  snake ;  but  now  I  am  come 
to  the  great  resting-place,  all  springs  of  sorrow  now  forever 
stopped.  No  more  shall  I  receive  a  body,  all  future  sorrow  now 
forever  done  away;  it  is  not  meet  for  you,  on  my  account,  for 
evermore,  to  encourage  any  anxious  fear." 

The  Mallas  hearing  Buddha's  words,  that  he  was  now  about 
to  die,  their  minds  confused,  their  eyes  bedimmed,  as  if  they 
saw  before  them  nought  but  blackness,  with  hands  conjoined, 
VOL.  V — 28 


434  LIFE  OF  BUDDHA 

spake  thus  to  Buddha:  "  Buddha  is  leaving  now  the  pain  of 
birth  and  death,  and  entering  on  the  eternal  joy  of  rest;  doubt- 
less we  ought  to  rejoice  thereat.  Even  as  when  a  house  is 
burnt  a  man  rejoices  if  his  friends  are  saved  from  out  the  flames; 
the  gods!  perhaps  they  rejoice — then  how  much  more  should 
men!  But — when  Tathagata  has  gone  and  living  things  no 
more  may  see  him,  eternally  cut  off  from  safety  and  deliverance 
— in  thought  of  this  we  grieve  and  sorrow.  Like  as  a  band 
of  merchants  crossing  with  careful  steps  a  desert,  with  only  a 
single  guide,  suddenly  he  dies!  Those  merchants  now  without 
a  protector,  how  can  they  but  lament!  The  present  age,  com- 
ing to  know  their  true  case,  has  found  the  omniscient,  and 
looked  to  him,  but  yet  has  not  obtained  the  final  conquest ;  how 
will  the  world  deride!  Even  as  it  would  laugh  at  one  who, 
walking  o'er  a  mountain  full  of  treasure,  yet  ignorant  thereof, 
hugs  still  the  pain  of  poverty." 

So  spake  the  Mallas,  and  with  tearful  words  excuse  them- 
selves to  Buddha,  even  as  an  only  child  pleads  piteously  before 
a  loving  father.  Buddha  then,  with  speech  most  excellent,  ex- 
hibited and  declared  the  highest  principle  of  truth,  and  thus 
addressed  the  Mallas: — 

"  In  truth,  'tis  as  you  say ;  seeking  the  way,  you  must  exert 
yourselves  and  strive  with  diligence — it  is  not  enough  to  have 
seen  me !  Walk,  as  I  have  commanded  you ;  get  rid  of  all 
the  tangled  net  of  sorrow;  walk  in  the  way  with  steadfast  aim; 
'tis  not  from  seeing  me  this  comes — even  as  a  sick  man  de- 
pending on  the  healing  power  of  medicine,  gets  rid  of  all  his 
ailments  easily  without  beholding  the  physician.  He  who  does 
not  do  what  I  command  sees  me  in  vain,  this  brings  no  profit; 
whilst  he  who  lives  far  off  from  where  I  am,  and  yet  walks 
righteously,  is  ever  near  me!  A  man  may  dwell  beside  me, 
and  yet,  being  disobedient,  be  far  away  from  me.  Keep  your 
heart  carefully — give  not  place  to  listlessness!  earnestly  practise 
every  good  work.  Man  born  in  this  world  is  pressed  by  all  the 
sorrows  of  the  long  career,  ceaselessly  troubled — without  a  mo- 
ment's rest,  as  any  lamp  blown  by  the  wind!  "  The  Mallas  all, 
hearing  Buddha's  loving  instruction,  inwardly  composed,  re- 
strained their  tears,  and,  firmly  self-possessed,  returned. 


MTMIJW  jAi/,aw.>  -10. 

A 


w 

. 


CHOICE   EXAMPLES   OF  ORIENTAL   PRINTING   AND 
ENGRAVING. 


THE  DBA  TH  OF  BUDDHA. 

Fac-simile  of  an  old  Chinese  print. 

This  is  a  reproduction  of  one  of  the  illustrations  to  a  History  of  Buddha,  pub- 
lished about  fifteen  years  ago  at  Hang-chau,  in  China,  it  is  executed  in  the  best 
style  of  Chinese  art. 


LIFE  OF  BUDDHA  435 


Mahaparinirvana 

At  this  time  there  was  a  Brahmakarin  whose  name  was  Su- 
po-to-lo ;  he  was  well-known  for  his  virtuous  qualities,  leading 
a  pure  life  according  to  the  rules  of  morality,  and  protecting  all 
living  things.  When  young  he  had  adopted  heretical  views, 
and  become  a  recluse  among  unbelievers — this  one,  wishing  to 
see  the  lord,  spake  to  Ananda  thus : — 

"  I  hear  that  the  system  of  Tathagata  is  of  a  singular  charac- 
ter and  very  profound,  and  that  he  has  reached  the  highest  wis- 
dom in  the  world,  the  first  of  all  horse-tamers.  I  hear  more- 
over that  he  is  now  about  to  die,  it  will  be  difficult  indeed  to 
meet  with  him  again,  and  difficult  to  see  those  who  have  seen 
him  with  difficulty,  even  as  it  is  to  catch  in  a  mirror  the  reflec- 
tion of  the  moon.  I  now  desire  respectfully  to  see  him  the 
greatest  and  most  virtuous  guide  of  men,  because  I  seek  to 
escape  this  mass  of  sorrow  and  reach  the  other  shore  of  birth 
and  death.  The  sun  of  Buddha  now  about  to  quench  its  rays, 
O!  let  me  for  a  moment  gaze  upon  him."  The  feelings  of 
Ananda  now  were  much  affected,  thinking  that  this  request  was 
made  with  a  view  to  controversy,  or  that  he  felt  an  inward  joy 
because  the  lord  was  on  the  eve  of  death.  He  was  not  willing 
therefore  to  permit  the  interview  with  Buddha.  Buddha, 
knowing  the  man's  earnest  desire  and  that  he  was  a  vessel  fit 
for  true  religion,  therefore  addressed  Ananda  thus :  "  Permit 
that  heretic  to  advance;  I  was  born  to  save  mankind,  make  no 
hindrance  therefore,  or  excuse !  " 

Subhadra,  hearing  this,  was  overjoyed  at  heart,  and  his  re- 
ligious feelings  were  much  enlarged,  as  with  increased  rever- 
ence he  advanced  to  Buddha's  presence.  Then,  as  the  occasion 
required,  he  spoke  becoming  words  and  with  politeness  made 
his  salutation,  his  features  pleasing  and  with  hands  conjoined 
he  said: — 

"  Now  I  desire  to  ask  somewhat  from  thee;  the  world  has 
many  teachers  of  religion,  those  who  know  the  law  as  I  am 
myself;  but  I  hear  that  Buddha  has  attained  a  way  which  is 
the  end  of  all  complete  emancipation.  O  that  you  would,  on 
my  account,  briefly  explain  your  method,  moisten  my  empty, 
thirsty  soul !  not  with  a  view  to  controversy  or  from  a  desire  to 
gain  the  mastery,  but  with  sincerity  I  ask  you  so  to  do." 


436  LIFE  OF  BUDDHA 

Then  Buddha,  for  the  Brahmakarin's  sake,  in  brief  recounted 
the  eight  "  right  ways  " — on  hearing  which,  his  empty  soul  ac- 
cepted it,  as  one  deceived  accepts  direction  in  the  right  road. 
Perceiving  now,  he  knew  that  what  he  had  before  perceived  was 
not  the  final  way  of  salvation,  but  now  he  felt  he  had  attained 
what  he  had  not  before  attained,  and  so  he  gave  up  and  forsook 
his  books  of  heresy.  Moreover,  now  he  rejected  the  gloomy 
hindrances  of  doubt,  reflecting  how  by  his  former  practices, 
mixed  up  with  anger,  hate,  and  ignorance,  he  had  long  cher- 
ished no  real  joy.  For  if,  he  argued,  the  ways  of  lust  and  hate 
and  ignorance  are  able  to  produce  a  virtuous  karman,  then 
"  hearing  much  "  and  "  persevering  wisdom,"  these,  too,  are 
born  from  lust,  which  cannot  be.  But  if  a  man  is  able  to  cut 
down  hate  and  ignorance,  then  also  he  puts  off  all  consequences 
of  works,  and  these  being  finally  destroyed,  this  is  complete 
emancipation.  Those  thus  freed  from  works  are  likewise  freed 
from  subtle  questionings,  such  as  what  the  world  says  "  that 
all  things,  everywhere,  possess  a  self-nature."  But  if  this  be 
the  case  and  therefore  lust,  hate,  and  ignorance,  possess  a  self- 
implanted  nature,  then  this  nature  must  inhere  in  them;  what 
then  means  the  word  "deliverance"?  For  even  if  we  rightly 
cause  the  overthrow  of  hate  and  ignorance,  yet  if  lust  remains, 
then  there  is  a  return  of  birth ;  even  as  water,  cold  in  its  nature, 
may  by  fire  be  heated,  but  when  the  fire  goes  out  then  it  be- 
comes cold  again,  because  this  is  its  constant  nature;  so  we 
may  ever  know  that  the  nature  which  lust  has  is  permanent,  and 
neither  hearing  wisdom  nor  perseverance  can  alter  it.  Neither 
capable  of  increase  or  diminution,  how  can  there  be  deliver- 
ance? I  held  aforetime  that  birth  and  death  resulted  thus,  from 
their  own  innate  nature;  but  now  I  see  that  such  a  belief  ex- 
cludes deliverance;  for  what  is  born  by  nature  must  endure  so, 
what  end  can  such  things  have?  Just  as  a  burning  lamp  can- 
not but  give  its  light;  the  way  of  Buddha  is  the  only  true  one, 
that  lust,  as  the  root-cause,  brings  forth  the  things  that  live; 
destroy  this  lust  then  there  is  Nirvana;  the  cause  destroyed  then 
the  fruit  is  not  produced.  I  formerly  maintained  that  "  I  "  was 
a  distinct  entity,  not  seeing  that  it  has  no  maker.  But  now 
I  hear  the  right  doctrine  preached  by  Buddha,  there  is  no  "  self " 
in  all  the  world,  for  all  things  are  produced  by  cause,  and  there- 
fore there  is  no  creator.  If  then  sorrow  is  produced  by  cause, 
the  cause  may  likewise  be  destroyed;  for  if  the  world  is  cause- 


LIFE  OF  BUDDHA  437 

produced,  then  is  the  view  correct,  that  by  destruction  of  the 
cause,  there  is  an  end.  The  cause  destroyed,  the  world  brought 
to  an  end,  there  is  no  room  for  such  a  thought  as  permanence, 
and  therefore  all  my  former  views  are  "  done  away,"  and  so  he 
deeply  "  saw  "  the  true  doctrine  taught  by  Buddha. 

Because  of  seeds  well  sown  in  former  times,  he  was  enabled 
thus  to  understand  the  law  on  hearing  it;  thus  he  reached  the 
good  and  perfect  state  of  quietness,  the  peaceful,  never-ending 
place  of  rest  His  heart  expanding  to  receive  the  truth,  he 
gazed  with  earnest  look  on  Buddha  as  he  slept,  nor  could  he 
bear  to  see  Tathagata  depart  and  die;  "  ere  yet,"  he  said,  "  Bud- 
dha shall  reach  the  term  I  will  myself  first  leave  the  world;" 
and  then  with  hands  close  joined,  retiring  from  the  holy  form, 
he  took  his  seat  apart,  and  sat  composed  and  firm.  Then  giv- 
ing up  his  life,  he  reached  Nirvana,  as  when  the  rain  puts  out 
a  little  fire.  Then  Buddha  spake  to  all  his  followers:  "  This  my 
very  last  disciple  has  now  attained  Nirvana,  cherish  him 
properly." 

Then  Buddha,  the  first  night  watch  passed,  the  moon  bright 
shining  and  all  the  stars  clear  in  their  lustre,  the  quiet  grove 
without  a  sound,  moved  by  his  great  compassionate  heart,  de- 
clared to  his  disciples  this  his  bequeathed  precepts :  "  After  my 
Nirvana,  ye  ought  to  reverence  and  obey  the  Pratimoksha,  as 
your  master,  a  shining  lamp  in  the  dark  night,  or  as  a  great 
jewel  treasured  by  a  poor  man.  These  injunctions  I  have  ever 
given,  these  you  ought  to  obey  and  follow  carefully,  and  treat 
in  no  way  different  from  myself.  Keep  pure  your  body,  words, 
and  conduct,  put  from  you  all  concerns  of  daily  life,  lands, 
houses,  cattle,  storing  wealth  or  hoarding  grain.  All  these 
should  be  avoided  a«  we  avoid  a  fiery  pit ;  sowing  the  land,  cut- 
ting down  shrubs,  healing  of  wounds  or  the  practice  of  medi- 
cine, star-gazing  and  astrology,  forecasting  lucky  or  unfortu- 
nate events  by  signs,  prognosticating  good  or  evil,  all  these 
are  things  forbidden.  Keeping  the  body  temperate,  eat  at 
proper  times;  receive  no  mission  as  a  go-between;  compound 
no  philteries  ;  abhor  dissimulation  ;  follow  right  doctrine,  and  be 
kind  to  all  that  lives;  receive  in  moderation  what  is  given;  re- 
ceive but  hoard  not  up;  these  are,  in  brief,  my  spoken  precepts. 
These  form  the  groundwork  of  my  rules,  these  also  are  the 
ground  of  full  emancipation.  Enabled  thus  to  live  this  is  rightly 
to  receive  all  other  things.  This  is  true  wisdom  which  em- 


438  LIFE  OF  BUDDHA 

braces  all,  this  is  the  way  to  attain  the  end;  this  code  of  rules, 
therefore,  ye  should  hold  and  keep,  and  never  let  it  slip  or  be 
destroyed.  For  when  pure  rules  of  conduct  are  observed  then 
there  is  true  religion;  without  these,  virtue  languishes;  found 
yourselves  therefore  well  on  these  my  precepts;  grounded  thus 
in  rules  of  purity,  the  springs  of  feeling  will  be  well  controlled, 
even  as  the  well-instructed  cow-herd  guides  well  his  cattle.  Ill- 
governed  feelings,  like  the  horse,  run  wild  through  all  the  six 
domains  of  sense,  bringing  upon  us  in  the  present  world  un- 
happiness,  and  in  the  next,  birth  in  an  evil  way.  So,  like  the 
horse  ill-broken,  these  land  us  in  the  ditch;  therefore  the  wise 
and  prudent  man  will  not  allow  his  senses  license.  For  these 
senses  are,  indeed,  our  greatest  foes,  causes  of  misery;  for  men 
enamoured  thus  by  sensuous  things  cause  all  their  miseries  to 
recur.  Destructive  as  a  poisonous  snake,  or  like  a  savage  tiger, 
or  like  a  raging  fire,  the  greatest  evil  in  the  world,  he  who  is 
wise,  is  freed  from  fear  of  these.  But  what  he  fears  is  only 
this — a  light  and  trivial  heart,  which  drags  a  man  to  future  mis- 
ery— just  for  a  little  sip  of  pleasure,  not  looking  at  the  yawning 
gulf  before  us ;  like  the  wild  elephant  freed  from  the  iron  curb, 
or  like  the  ape  that  has  regained  the  forest  trees,  such  is  the 
light  and  trivial  heart;  the  wise  man  should  restrain  and  hold 
it  therefore.  Letting  the  heart  go  loose  without  restraint,  that 
man  shall  not  attain  Nirvana;  therefore  we  ought  to  hold  the 
heart  in  check,  and  go  apart  from  men  and  seek  a  quiet  resting- 
place.  Know  when  to  eat  and  the  right  measure;  and  so  with 
reference  to  the  rules  of  clothing  and  of  medicine ;  take  care  you 
do  not  by  the  food  you  take,  encourage  in  yourselves  a  covet- 
ous or  an  angry  mind.  Eat  your  food  to  satisfy  your  hunger 
and  drink  to  satisfy  your  thirst,  as  we  repair  an  old  or  broken 
chariot,  or  like  the  butterfly  that  sips  the  flower  destroying  not 
its  fragrance  or  its  texture.  The  Bhikshu,  in  begging  food, 
should  beware  of  injuring  the  faithful  mind  of  another;  if  a 
man  opens  his  heart  in  charity,  think  not  about  his  capabilities, 
for  'tis  not  well  to  calculate  too  closely  the  strength  of  the  ox, 
lest  by  loading  him  beyond  his  strength  you  cause  him  injury. 
At  morning,  noon,  and  night,  successively,  store  up  good  works. 
During  the  first  and  after-watch  at  night  be  not  overpowered 
by  sleep,  but  in  the  middle  watch,  with  heart  composed,  take 
sleep  and  rest — be  thoughtful  towards  the  dawn  of  day.  Sleep 
not  the  whole  night  through,  making  the  body  and  the  life  re- 


LIFE  OF  BUDDHA 


439 


laxed  and  feeble;  think!  when  the  fire  shall  burn  the  body  al- 
ways, what  length  of  sleep  will  then  be  possible?  For  when  the 
hateful  brood  of  sorrow  rising  through  space,  with  all  its  at- 
tendant horrors,  meeting  the  mind  o'erwhelmed  by  sleep  and 
death,  shall  seize  its  prey,  who  then  shall  waken  it? 

"The  poisonous  snake  dwelling  within  a  house  can  be  enticed 
away  by  proper  charms,  so  the  black  toad  that  dwells  within 
his  heart,  the  early  waker  disenchants  and  banishes.  He  who 
sleeps  on  heedlessly  without  plan,  this  man  has  no  modesty; 
but  modesty  is  like  a  beauteous  robe,  or  like  the  curb  that 
guides  the  elephant.  Modest  behavior  keeps  the  heart  com- 
posed, without  it  every  virtuous  root  will  die.  Who  has  this 
modesty,  the  world  applauds ;  without  it,  he  is  but  as  any  beast. 
If  a  man  with  a  sharp  sword  should  cut  the  body  bit  by  bit, 
let  not  an  angry  thought,  or  of  resentment,  rise,  and  let  the 
mouth  speak  no  ill  word.  Your  evil  thoughts  and  evil  words 
but  hurt  yourself  and  not  another;  nothing  so  full  of  victory  as 
patience,  though  your  body  suffer  the  pain  of  mutilation.  For 
recollect  that  he  who  has  this  patience  cannot  be  overcome,  his 
strength  being  so  firm ;  therefore  give  not  way  to  anger  or  evil 
words  towards  men  in  power.  Anger  and  hate  destroy  the 
true  law;  and  they  destroy  dignity  and  beauty  of  body;  as  when 
one  dies  we  lose  our  name  for  beauty,  so  the  fire  of  anger  itself 
burns  up  the  heart.  Anger  is  foe  to  all  religious  merit,  he  who 
loves  virtue  let  him  not  be  passionate ;  the  layman  who  is  angry 
when  oppressed  by  many  sorrows  is  not  wondered  at.  But  he 
who  has  '  left  his  home  '  indulging  anger,  this  is  indeed  opposed 
to  principle,  as  if  in  frozen  water  there  were  found  the  heat  of 
fire.  If  indolence  arises  in  your  heart,  then  with  your  own  hand 
smooth  down  your  head,  shave  off  your  hair,  and  clad  m  som- 
bre garments,  in  your  hand  holding  the  begging-pot,  go  ask 
for  food;  on  every  side  the  living  perish,  what  room  for  indo- 
lence? the  worldly  man,  relying  on  his  substance  or  his  family, 
indulging  in  indolence,  is  wrong;  how  much  more  the  religious 
man,  whose  purpose  is  to  seek  the  way  of  rescue,  who  encour- 
ages within  an  indolent  mind;  this  surely  is  impossible! 

"  Crookedness  and  straightness  are  in  their  nature  opposite 
and  cannot  dwell  together  more  than  frost  and  fire ;  for  one  who 
has  become  religious,  and  practises  the  way  of  straight  behavior, 
a  false  and  crooked  way  of  speech  is  not  becoming.  False  and 
flattering  speech  is  like  the  magician's  art;  but  he  who  ponders 


440  LIFE  OF  BUDDHA 

on  religion  cannot  speak  falsely.  To  '  covet  much,'  brings  sor- 
row; desiring  little,  there  is  rest  and  peace.  To  procure  rest, 
the%Mnust  be  small  desire — much  more  in  case  of  those  who 
seeffialvation.  The  niggard  dreads  the  much-seeking  man  lest 
he  should  filch  away  his  property,  but  he  who  loves  to  give  has 
also  fear,  lest  he  should  not  possess  enough  to  give;  therefore 
we  ought  to  encourage  small  desire,  that  we  may  have  to  give 
to  him  who  wants,  without  such  fear.  From  this  desiring-little- 
mind  we  find  the  way  of  true  deliverance;  desiring  true  deliv- 
erance we  ought  to  practise  knowing-enough  contentment. 

"  A  contented  mind  is  always  joyful,  but  joy  like  this  is  but 
religion;  the  rich  and  poor  alike,  having  contentment,  enjoy 
perpetual  rest.  The  ill-contented  man,  though  he  be  born  to 
heavenly  joys,  because  he  is  not  contented  would  ever  have  a 
mind  burned  up  by  the  fire  of  sorrow.  The  rich,  without  con- 
tentment, endures  the  pain  of  poverty;  though  poor,  if  yet  he 
be  contented,  then  he  is  rich  indeed!  That  ill-contented  man, 
the  bounds  of  the  five  desires  extending  further  still,  becomes 
insatiable  in  his  requirements,  and  so  through  the  long  night 
of  life  gathers  increasing  sorrow.  Without  cessation  thus  he 
cherishes  his  careful  plans,  whilst  he  who  lives  contented,  freed 
from  anxious  thoughts  about  relationships,  his  heart  is  ever 
peaceful  and  at  rest.  And  so  because  he  rests  and  is  at  peace 
within,  the  gods  and  men  revere  and  do  him  service.  There- 
fore we  ought  to  put  away  all  cares  about  relationship. 

"  For  like  a  solitary  desert  tree  in  which  the  birds  and  mon- 
keys gather,  so  is  it  when  we  are  cumbered  much  with  family 
associations;  through  the  long  night  we  gather  many  sorrows. 
Many  dependents  are  like  the  many  bands  that  bind  us,  or  like 
the  old  elephant  that  struggles  in  the  mud.  By  diligent  per- 
severance a  man  may  get  much  profit ;  therefore  night  and  day 
men  ought  with  ceaseless  effort  to  exert  themselves;  the  tiny 
streams  that  trickle  down  the  mountain  slopes  by  always  flow- 
ing eat  away  the  rock.  If  we  use  not  earnest  diligence  in  drill- 
ing wood  in  wood  for  fire,  we  shall  not  obtain  the  spark,  so 
ought  we  to  be  diligent  and  persevere,  as  the  skilful  master 
drills  the  wood  for  fire.  A  '  virtuous  friend  '  though  he  be 
gentle  is  not  to  be  compared  with  right  reflection — right 
thought  kept  well  in  the  mind,  no  evil  thing  can  ever  enter 
there. 
.  "  Wherefore  those  who  practise  a  religious  life  should  always 


LIFE  OF  BUDDHA  441 

think  about  'the  body';  if  thought  upon  one's  self  be  absent, 
then  all  virtue  dies.  For  as  the  champion  warrior  relies  for 
victory  upon  his  armor's  strength,  so  '  right  thought '  is  like  a 
strong  cuirass,  able  to  withstand  the  six  sense-robbers.  Right 
faith  enwraps  the  enlightened  heart,  so  that  a  man  perceives 
•the  world  throughout  is  liable  to  birth  and  death;  therefore  the 
religious  man  should  practise  faith. 

"  Having  found  peace  in  faith,  we  put  an  end  to  all  the  mass 
of  sorrows,  wisdom  then  can  enlighten  us,  and  so  we  put  away 
the  rules  by  which  we  acquire  knowledge  by  the  senses.  By 
inward  thought  and  right  consideration  following  with  glad- 
ness the  directions  of  the  '  true  law,'  this  is  the  way  in  which 
both  laymen  of  the  world  and  men  who  have  left  their  homes 
should  walk. 

"  Across  the  sea  of  birth  and  death,  '  wisdom  '  is  the  handy 
bark;  '  wisdom '  is  the  shining  lamp  that  lightens  up  the  dark 
and  gloomy  world.  '  Wisdom  '  is  the  grateful  medicine  for  all 
the  defiling  ills  of  life ;  '  wisdom  '  is  the  axe  wherewith  to  level 
all  the  tangled  forest  trees  of  sorrow.  '  Wisdom  '  is  the  bridge 
that  spans  the  rushing  stream  of  ignorance  and  lust — therefore, 
in  every  way,  by  thought  and  right  attention,  a  man  should 
diligently  inure  himself  to  engender  wisdom.  Having  ac- 
quired the  threefold  wisdom,  then,  though  blind,  the  eye  of 
wisdom  sees  throughout;  but  without  wisdom  the  mind  is  poor 
and  insincere ;  such  things  cannot  suit  the  man  who  has  left  his 
home. 

"  Wherefore  let  the  enlightened  man  lay  well  to  heart  that 
false  and  fruitless  things  become  him  not,  and  let  him  strive 
with  single  mind  for  that  pure  joy  which  can  be  found  alone  in 
perfect  rest  and  quietude. 

"  Above  all  things  be  not  careless,  for  carelessness  is  the  chief 
foe  of  virtue;  if  a  man  avoid  this  fault  he  may  be  born  where 
Sakra-raga  dwells.  He  who  gives  way  to  carelessness  of  mind 
must  have  his  lot  where  the  Asuras  dwell.  Thus  have  I  done 
my  task,  my  fitting  task,  in  setting  forth  the  way  of  quietude, 
the  proof  of  love.  On  your  parts  be  diligent!  with  virtuous 
purpose  practise  well  these  rules,  in  quiet  solitude  of  desert  her- 
mitage nourish  and  cherish  a  still  and  peaceful  heart.  Exert 
yourselves  to  the  utmost,  give  no  place  to  remissness,  for  as  in 
worldly  matters  when  the  considerate  physician  prescribes  fit 
medicine  for  the  disease  he  has  detected,  should  the  sick  man 


442  LIFE  OF  BUDDHA 

neglect  to  use  it,  this  cannot  be  the  physician's  fault,  so  I  have 
told  you  the  truth,  and  set  before  you  this  the  one  and  level 
road.  Hearing  my  words  and  not  with  care  obeying  them,  this 
is  not  the  fault  of  him  who  speaks;  if  there  be  anything  not 
clearly  understood  in  the  principles  of  the  '  four  truths/  you 
now  may  ask  me,  freely ;  let  not  your  inward  thoughts  be  longer 
hid."  The  lord  in  mercy  thus  instructing  them,  the  whole  as- 
sembly remained  silent. 

Then  Anuruddha,  observing  that  the  great  congregation  con- 
tinued silent  and  expressed  no  doubt,  with  closed  hands  thus 
spake  to  Buddha: — 

"  The  moon  may  be  warm,  the  sun's  rays  be  cool,  the  air  be 
still,  the  earth's  nature  mobile;  these  four  things,  though  yet 
unheard  of  in  the  world,  may  happen;  but  this  assembly  never 
can  have  doubt  about  the  principles  of  sorrow,  accumulation, 
destruction,  and  the  incontrovertible  truths,  as  declared  by  the 
lord.  But  because  the  lord  is  going  to  die,  we  all  have  sorrow; 
and  we  cannot  raise  our  thoughts  to  the  high  theme  of  the  lord's 
preaching.  Perhaps  some  fresh  disciple,  whose  feelings  are  yet 
not  entirely  freed  from  other  influences  might  doubt;  but  we, 
who  now  have  heard  this  tender,  sorrowful  discourse,  have  al- 
together freed  ourselves  from  doubt.  Passed  the  sea  of  birth 
and  death,  without  desire,  with  nought  to  seek,  we  only  know 
how  much  we  love,  and,  grieving,  ask  why  Buddha  dies  so 
quickly  ?  " 

Buddha  regarding  Anuruddha,  perceiving  how  his  words 
were  full  of  bitterness,  again  with  loving  heart,  appeasing  him, 
replied : — 

"  In  the  beginning  things  were  fixed,  in  the  end  again  they 
separate;  different  combinations  cause  other  substances,  for 
there  is  no  uniform  and  constant  principle  in  nature.  But  when 
all  mutual  purposes  be  answered,  what  then  shall  chaos  and 
creation  do!  the  gods  and  men  alike  that  should  be  saved,  shall 
all  have  been  completely  saved!  Ye  then!  my  followers,  who 
know  so  well  the  perfect  law,  remember !  the  end  must  come ; 
give  not  way  again  to  sorrow! 

"  Use  diligently  the  appointed  means ;  aim  to  reach  the  home 
where  separation  cannot  come;  I  have  lit  the  lamp  of  wisdom, 
its  rays  alone  can  drive  away  the  gloom  that  shrouds  the  world. 
The  world  is  not  forever  fixed!  Ye  should  rejoice  therefore! 
as  when  a  friend,  afflicted  grievously,  his  sickness  healed,  es- 


LIFE  OF  BUDDHA  443 

capes  from  pain.  For  I  have  put  away  this  painful  vessel,  I 
have  stemmed  the  flowing  sea  of  birth  and  death,  free  forever 
now,  from  pain!  for  this  you  should  exult  with  joy!  Now 
guard  yourselves  aright,  let  there  be  no  remissness!  that  which 
exists  will  all  return  to  nothingness !  and  now  I  die.  From  this 
time  forth  my  words  are  done,  this  is  my  very  last  instruction." 

Then  entering  the  Samadhi  of  the  first  Dhyana,  he  went  suc- 
cessively through  all  the  nine  in  a  direct  order ;  then  inversely 
he  returned  throughout  and  entered  on  the  first,  and  then  from 
the  first  he  raised  himself  and  entered  on  the  fourth.  Leaving 
the  state  of  Samadhi,  his  soul  without  a  resting-place,  forthwith 
he  reached  Nirvana.  And  then,  as  Buddha  died,  the  great  earth 
quaked  throughout.  In  space,  on  every  hand,  was  fire  like 
rain,  no  fuel,  self-consuming.  And  so  from  out  the  earth  great 
flames  arose  on  every  side. 

Thus  up  to  the  heavenly  mansions  flames  burst  forth;  the 
crash  of  thunder  shook  the  heavens  and  earth,  rolling  along  the 
mountains  and  the  valleys,  even  as  when  the  Devas  and  Asuras 
fight  with  sound  of  drums  and  mutual  conflict.  A  wind  tem- 
pestuous from  the  four  bounds  of  earth  arose — whilst  from  the 
crags  and  hills,  dust  and  ashes  fell  like  rain.  The  sun  and 
moon  withdrew  their  shining;  the  peaceful  streams  on  every 
side  were  torrent-swollen;  the  sturdy  forests  shook  like  aspen 
leaves,  whilst  flowers  and  leaves  untimely  fell  around,  like  scat- 
tered rain.  The  flying  dragons,  carried  on  pitchy  clouds,  wept 
down  their  tears ;  the  four  kings  and  their  associates,  moved  by 
pity,  forgot  their  works  of  charity.  The  pure  Devas  came  to 
earth  from  heaven,  halting  mid-air  they  looked  upon  the  change- 
ful scene,  not  sorrowing,  not  rejoicing.  But  yet  they  sighed 
to  think  of  the  world,  heedless  of  its  sacred  teacher,  hastening  to 
destruction.  The  eightfold  heavenly  spirits,  on  every  side  filled 
space :  cast  down  at  heart  and  grieving,  they  scattered  flowers 
as  offerings.  Only  Mara-raga  rejoiced,  and  struck  up  sounds 
of  music  in  his  exultation.  Whilst  Gambudvipa  shorn  of  its 
glory,  seemed  to  grieve  as  when  the  mountain  tops  fall  down 
to  earth,  or  like  the  great  elephant  robbed  of  its  tusks,  or  like 
the  ox-king  spoiled  of  his  horns;  or  heaven  without  the  sun 
and  moon,  or  as  the  lily  beaten  by  the  hail;  thus  was  the  world 
bereaved  when  Buddha  died ! 


444  LIFE  OF  BUDDHA 


Praising  Nirvana 

At  this  time  there  was  a  Devaputra,  riding  on  his  thousand 
white-swan  palace  in  the  midst  of  space,  who  beheld  the  Pari- 
nirvana  of  Buddha.  This  one,  for  the  universal  benefit  of  the 
Deva  assembly,  sounded  forth  at  large  these  verses  on  imper- 
manence : — 

"  Impermanency  is  the  nature  of  all  things,  quickly  born,  they 
quickly  die.  With  birth  there  comes  the  rush  of  sorrows,  only 
in  Nirvana  is  there  joy.  The  accumulated  fuel  heaped  up  by 
the  power  of  karman,  this  the  fire  of  wisdom  alone  can  consume. 
Though  the  fame  of  our  deeds  reach  up  to  heaven  as  smoke,  yet 
in  time  the  rains  which  descend  will  extinguish  all,  as  the  fire 
that  rages  at  the  kalpa's  end  is  put  out  by  the  judgment  of 
water." 

Again  there  was  a  Brahma-Rishi-deva,  like  a  most  exalted 
Rishi,  dwelling  in  heaven,  possessed  of  superior  happiness,  with 
no  taint  in  his  bliss,  who  thus  sighed  forth  his  praises  of  Tatha- 
gata's  Nirvana,  with  his  mind  fixed  in  abstraction  as  he  spoke : 

"  Looking  through  all  the  conditions  of  life,  from  first  to  last 
nought  is  free  from  destruction.  But  the  incomparable  seer 
dwelling  in  the  world,  thoroughly  acquainted  with  the  highest 
truth,  whose  wisdom  grasps  that  which  is  beyond  the  world's 
ken,  he  it  is  who  can  save  the  worldly-dwellers.  He  it  is  who 
can  provide  lasting  escape  from  the  destructive  power  of  im- 
permanence.  But,  alas!  through  the  wide  world,  all  that  lives 
is  sunk  in  unbelief." 

At  this  time  Anuruddha,  "  not  stopped  "  by  the  world,  "  not 
stopped  "  from  being  delivered,  the  stream  of  birth  and  death 
forever  "  stopped,"  sighed  forth  the  praises  of  Tathagata's  Nir- 
vana : — 

"  All  living  things  completely  blind  and  dark !  the  mass  of 
deeds  all  perishing,  even  as  the  fleeting  cloud-pile!  Quickly 
arising  and  as  quickly  perishing!  the  wise  man  holds  not  to  such 
a  refuge,  for  the  diamond  mace  of  inconstancy  can  overturn  the 
mountain  of  the  Rishi  hermit.  How  despicable  and  how  weak 
the  world !  doomed  to  destruction,  without  strength !  Imper- 
manence,  like  the  fierce  lion,  can  even  spoil  the  Naga-elephant- 
great-Rishi.  Only  the  diamond  curtain  of  Tathagata  can  over- 
whelm inconstancy!  How  much  more  should  those  not  yet 


LIFE  OF  BUDDHA 


445 


delivered  from  desire,  fear  and  dread  its  power?  From  the  six 
seeds  there  grows  one  sprout,  one  kind  of  water  from  the  rain, 
the  origin  of  the  four  points  is  far  removed :  five  kinds  of  fruit 
from  the  two  '  Koo ' — the  three  periods,  past,  present,  future, 
are  but  one  in  substance ;  the  Muni-great-elephant  plucks  up  the 
great  tree  of  sorrow,  and  yet  he  cannot  avoid  the  power  of  im- 
permanence.  For  like  the  crested  bird  delights  within  the  pool 
to  seize  the  poisonous  snake,  but  when  from  sudden  drought 
he  is  left  in  the  dry  pool,  he  dies;  or  as  the  prancing  steed  ad- 
vances fearlessly  to  battle,  but  when  the  fight  has  passed  goes 
back  subdued  and  quiet;  or  as  the  raging  fire  burns  with  the 
fuel,  but  when  the  fuel  is  done,  expires ;  so  is  it  with  Tathagata, 
his  task  accomplished  he  returns  to  find  his  refuge  in  Nirvana : 
just  as  the  shining  of  the  radiant  moon  sheds  everywhere  its 
light  and  drives  away  the  gloom,  all  creatures  grateful  for  its 
light,  it  disappears  concealed  by  Sumeru ;  such  is  the  case  with 
Tathagata,  the  brightness  of  his  wisdom  lit  up  the  gloomy  dark- 
ness, and  for  the  good  of  all  that  lives  drove  it  away,  when  sud- 
denly it  disappears  behind  the  mountain  of  Nirvana.  The 
splendor  of  his  fame  throughout  the  world  diffused,  had  ban- 
ished all  obscurity,  but  like  the  stream  that  ever  flows,  it  rests 
not  with  us;  the  illustrious  charioteer  with  his  seven  prancing 
steeds  flies  through  the  host  and  disappears. 

"  The  bright-rayed  Surya-deva,  entering  the  Yen-tsz'  cave, 
was,  with  the  moon,  surrounded  with  fivefold  barriers;  'all 
things  that  live,'  deprived  of  light,  present  their  offerings  to 
heaven;  but  from  their  sacrifice  nought  but  the  blackened  smoke 
ascends;  thus  it  is  with  Tathagata,  his  glory  hidden,  the  world 
has  lost  its  light.  Rare  was  the  expectancy  of  grateful  love  that 
filled  the  heart  of  all  that  lives;  that  love,  reached  its  full  limit, 
then  was  left  to  perish !  The  cords  of  sorrow  all  removed,  we 
found  the  true  and  only  way;  but  now  he  leaves  the  tangled 
mesh  of  life,  and  enters  on  the  quiet  place!  His  spirit  mount- 
ing through  space,  he  leaves  the  sorrow-bearing  vessel  of  his 
body!  the  gloom  of  doubt  and  the  great  darkness  all  dispelled, 
by  the  bright  rays  of  wisdom !  The  earthy  soil  of  sorrow's  dust 
his  wisdom's  water  purifies!  no  more,  no  more,  returns  he  here! 
forever  gone  to  the  place  of  rest! 

"  The  power  of  birth  and  death  destroyed,  the  world  instruct- 
ed in  the  highest  doctrine!  he  bids  the  world  rejoice  in  knowl- 
edge of  his  law,  and  gives  to  all  the  benefit  of  wisdom!  Giving 


446  LIFE  OF  BUDDHA 

complete  rest  to  the  world,  the  virtuous  streams  flow  forth!  his 
fame  known  throughout  the  world,  shines  still  with  increased 
splendor!  How  great  his  pity  and  his  love  to  those  who  op- 
posed his  claims,  neither  rejoicing  in  their  defeat  nor  exulting 
in  his  own  success.  Illustriously  controlling  his  feelings,  all  his 
senses  completely  enlightened,  his  heart  impartially  observing 
events,  unpolluted  by  the  six  objects  of  sense!  Reaching  to 
that  unreached  before!  obtaining  that  which  man  had  not  ob- 
tained! with  the  water  which  he  provided  rilling  every  thirsty 
soul!  Bestowing  that  which  never  yet  was  given,  and  provid- 
ing a  reward  not  hoped  for!  his  peaceful,  well-marked  person, 
perfectly  knowing  the  thoughts  of  all. 

"  Not  greatly  moved  either  by  loving  or  disliking!  overcom- 
ing all  enemies  by  the  force  of  his  love!  the  welcome  physician 
for  all  diseases,  the  one  destroyer  of  impermanency !  All  living 
things  rejoicing  in  religion,  fully  satisfied!  obtaining  all  they 
need,  their  every  wish  fulfilled !  The  great  master  of  holy  wis- 
dom once  gone  returns  no  more!  even  as  the  fire  gone  out  for 
want  of  fuel!  Declaring  the  eight  rules  without  taint;  over- 
coming the  five  senses,  difficult  to  compose!  with  the  three 
powers  of  sight  seeing  the  three  precious  ones;  removing  the 
three  robbers  (i.e.  lust,  anger,  ignorance) ;  perfecting  the  three 
grades  of  a  holy  life,  concealing  the  one  (himself)  and  obtain- 
ing the  one  saintship — leaping  over  the  seven  '  bodhyangas ' 
and  obtaining  the  long  sleep ;  the  end  of  all,  the  quiet,  peace- 
ful way;  the  highest  prize  of  sages  and  of  saints! 

"  Having  himself  severed  the  barriers  of  sorrow,  now  he  is 
able  to  save  his  followers,  and  to  provide  the  draught  of  im- 
mortality for  all  who  are  parched  with  thirst !  Armed  with  the 
heavy  cuirass  of  patience,  he  has  overcome  all  enemies!  by  the 
subtle  principles  of  his  excellent  law  to  satisfy  every  heart. 
Planting  a  sacred  seed  in  the  hearts  of  those  practising  virtue  ; 
impartially  directing  and  not  casting  off  those  who  are  right 
or  not  right  in  their  views!  Turning  the  wheel  of  the  super- 
lative law!  received  with  gladness  through  the  world  by  those 
who  have  in  former  conditions  implanted  in  themselves  a  love 
for  religion,  these  all  saved  by  his  preaching!  Going  forth 
among  men  converting  those  not  yet  converted ;  those  who  had 
not  seen  the  truth,  causing  them  to  see  the  truth!  All  those 
practising  a  false  method  of  religion,  delivering  to  them  deep 
principles  of  his  religion!  preaching  the  doctrines  of  birth  and 


LIFE  OF  BUDDHA  447 

death  and  impermanency ;  declaring  that  without  a  master 
teacher  there  can  be  no  happiness!  Erecting  the  standard  of 
his  great  renown,  overcoming  and  destroying  the  armies  of 
Mara!  advancing  to  the  point  of  indifference  to  pleasure  or  pain, 
caring  not  for  life,  desiring  only  rest!  Causing  those  not  yet 
converted  to  obtain  conversion !  those  not  yet  saved  to  be  saved ! 
those  not  yet  at  rest  to  find  rest!  those  not  yet  enlightened  to  be 
enlightened! 

"  Thus  the  Muni  taught  the  way  of  rest  for  the  direction  of  all 
living  things!  alas!  that  any  transgressing  the  way  of  holiness 
should  practise  impure  works.  Even  as  at  the  end  of  the  great 
kalpa,  those  holding  the  law  who  die,  when  the  rolling  sound 
of  the  mysterious  thunder-cloud  severs  the  forests,  upon  these 
there  shall  fall  the  rain  of  immortality.  The  little  elephant 
breaks  down  the  prickly  forest,  and  by  cherishing  it  we  know 
that  it  can  profit  men;  but  the  cloud  that  removes  the  sorrow 
of  the  elephant  old-age,  this  none  can  bear.  He  by  destroy- 
ing systems  of  religion  has  perfected  his  system,  in  saving  the 
world  and  yet  saving!  he  has  destroyed  the  teaching  of  heresy, 
in  order  to  reach  his  independent  mode  of  doctrine. 

"  And  now  he  enters  the  great  quiet  place !  no  longer  has  the 
world  a  protector  or  saviour !  the  great  army  host  of  Mara-raga, 
rousing  their  warrior,  shaking  the  great  earth,  desired  to  in- 
jure the  honored  Muni!  but  they  could  not  move  him,  whom 
in  a  moment  now  the  Mara  '  inconstancy '  destroys.  The 
heavenly  occupants  everywhere  assemble  as  a  cloud!  they  fill 
the  space  of  heaven,  fearing  the  endless  birth  and  death!  their 
hearts  are  full  of  grief  and  dread!  His  Deva  eyes  clearly  be- 
hold, without  the  limitations  of  near  or  distant,  the  fruits  of 
works  discerned  throughout,  as  an  image  perceived  in  a  mir- 
ror! His  Deva  ears  perfect  and  discriminating  throughout, 
hear  all,  though  far  away,  mounting  through  space  he  teaches 
all  the  Devas,  surpassing  his  method  of  converting  men!  He 
divides  his  body  still  one  in  substance,  crosses  the  water  as  if 
it  were  not  weak  (to  bear)!  remembers  all  his  former  births, 
through  countless  kalpas  none  forgotten!  His  senses  wander- 
ing through  the  fields  of  sense,  all  these  distinctly  remembered; 
knowing  the  wisdom  learned  in  every  state  of  mind,  all  this 
perfectly  understood!  By  spiritual  discernment  and  pure  mys- 
terious wisdom  equally  surveying  all  things!  every  vestige  of 
imperfection  removed!  thus  he  has  accomplished  all  he  had  to 


448  LIFE  OF  BUDDHA 

do.  By  wisdom  rejecting  other  spheres  of  life,  his  wisdom  now 
completely  perfected,  lo!  he  dies!  let  the  world,  hard  and  un- 
yielding, still,  beholding  it,  relent! 

"  All  living  things  though  blunt  in  sense,  beholding  him,  re- 
ceive the  enlightenment  of  wisdom!  their  endless  evil  deeds  long 
past,  as  they  behold,  are  cancelled  and  completely  cleansed !  In 
a  moment  gone !  who  shall  again  exhibit  qualities  like  his  ?  no 
saviour  now  in  all  the  world — our  hope  cut  off,  our  very  breath 
is  stopped  and  gone!  Who  now  shall  give  us  life  again  with 
the  cool  water  of  his  doctrine?  his  own  great  work  accomplished, 
his  great  compassion  now  has  ceased  to  work  for  long :  has  long 
ceased  or  stopped!  The  world  ensnared  in  the  toils  of  folly, 
who  shall  destroy  the  net?  who  shall,  by  his  teaching,  cause  the 
stream  of  birth  and  death  to  turn  again?  Who  shall  declare 
ihe  way  of  rest  to  instruct  the  heart  of  all  that  lives,  deceived 
by  ignorance?  Who  will  point  out  the  quiet  place,  or  who 
make  known  the  one  true  doctrine? 

"  All  flesh  suffering  great  sorrow,  who  shall  deliver,  like  a 
loving  father?  Like  the  horse  changing  his  master  loses  all 
gracefulness,  as  he  forgets  his  many  words  of  guidance!  as  a 
king  without  a  kingdom,  such  is  the  world  without  a  Buddha ! 
as  a  disciple  with  no  power  of  dialectic  left,  or  like  a  physician 
without  wisdom,  as  men  whose  king  has  lost  the  marks  of  roy- 
alty, so,  Buddha  dead,  the  world  has  lost  its  glory!  the  gentle 
horses  left  without  a  charioteer,  the  boat  without  a  pilot  left! 
The  three  divisions  of  an  army  left  without  a  general !  the  mer- 
chantman without  a  guide !  the  suffering  and  diseased  without 
a  physician !  a  holy  king  without  his  seven  insignia.  The  stars 
without  the  moon!  the  loving  years  without  the  power  of  life! 
such  is  the  world  now  that  Buddha,  the  great  teacher,  dies !  " 

Thus  spake  the  Arhat,  all  done  that  should  be  done,  all  im- 
perfections quite  removed,  knowing  the  meed  of  gratitude,  he 
was  grateful  therefore.  Thus  thinking  of  his  master's  love  he 
spake !  setting  forth  the  world's  great  sorrow ;  whilst  those,  not 
yet  freed  from  the  power  of  passion,  wept  with  many  tears, 
unable  to  control  themselves.  Yet  even  those  who  had  put 
away  all  faults,  sighed  as  they  thought  of  the  pain  of  birth  and 
death.  And  now  the  Malla  host  hearing  that  Buddha  had  at- 
tained Nirvana,  with  cries  confused,  wept  piteously,  greatly 
moved,  as  when  a  flight  of  herons  meet  a  hawk.  In  a  body 
now  they  reach  the  twin  trees,  and  as  they  gaze  upon  Tatha- 


LIFE  OF  BUDDHA 


449 


gata  dead,  entered  on  his  long  sleep,  those  features  never  again 
to  awake  to  consciousness,  they  smote  their  breasts  and  sighed 
to  heaven;  as  when  a  lion  seizing  on  a  calf,  the  whole  herd 
rushes  on  with  mingled  sounds. 

In  the  midst  there  was  one  Malla,  his  mind  enamoured  of  the 
righteous  law,  who  gazed  with  steadfastness  upon  the  holy  law- 
king,  now  entered  on  the  mighty  calm,  and  said :  "  The  world 
was  everywhere  asleep,  when  Buddha  setting  forth  his  law 
caused  it  to  awake ;  but  now  he  has  entered  on  the  mighty  calm, 
and  all  is  finished  in  an  unending  sleep.  For  man's  sake  he  had 
raised  the  standard  of  his  law,  and  now,  in  a  moment,  it  has 
fallen ;  the  sun  of  Tathagata's  wisdom  spreading  abroad  the  lus- 
tre of  its  '  great  awakening,'  increasing  ever  more  and  more  in 
glory,  spreading  abroad  the  thousand  rays  of  highest  knowl- 
edge, scattering  and  destroying  all  the  gloom  of  earth,  why  has 
the  darkness  great  come  back  again?  His  unequalled  wisdom 
lightening  the  three  worlds,  giving  eyes  that  all  the  world  might 
see,  now  suddenly  the  world  is  blind  again,  bewildered,  ignorant 
of  the  way ;  in  a  moment  fallen  the  bridge  of  truth  that  spanned 
the  rolling  stream  of  birth  and  death,  the  swelling  flood  of  lust 
and  rage  and  doubt,  and  all  flesh  overwhelmed  therein,  forever 
lost." 

Thus  all  that  Malla  host  wept  piteously  and  lamented;  whilst 
some  concealed  their  grief  nor  spoke  a  word ;  others  sank  pros- 
trate on  the  earth;  others  stood  silent,  lost  in  meditation;  oth- 
ers, with  sorrowful  heart,  groaned  deeply.  Then  on  a  gold  and 
silver  gem-decked  couch  richly  adorned  with  flowers  and  scents, 
they  placed  the  body  of  Tathagata;  a  jewelled  canopy  they 
raised  above,  and  round  it  flags  and  streamers  and  embroidered 
banners;  then  using  every  kind  of  dance  and  music,  the  lords 
and  ladies  of  the  Mallas  followed  along  the  road  presenting  of- 
ferings, whilst  all  the  Devas  scattered  scents  and  flowers,  and 
raised  the  sound  of  drums  and  music  in  the  heavens.  Thus 
men  and  Devas  shared  one  common  sorrow,  their  cries  united 
as  they  grieved  together.  Entering  the  city,  there  the  men  and 
women,  old  and  young,  completed  their  religious  offerings. 
Leaving  the  city,  then,  and  passing  through  the  Lung-tsiang 
gate,  and  crossing  over  the  Hiranyavati  river,  they  repaired  to 
where  the  former  Buddhas,  having  died,  had  Kaityas  raised  to 
them.  There  collecting  ox-head  sandal-wood  and  every  famous 
scented  wood,  they  placed  the  whole  above  the  Buddha's  body, 
VOL.  V.— 29 


450  LIFE  OF  BUDDHA 

pouring  various  scented  oils  upon  the  pyre;  then  placing  fire 
beneath  to  kindle  it,  three  times  they  walked  around;  but  yet 
it  burned  not.  At  this  time  the  great  Kasyapa  had  taken  his 
abode  at  Ragagriha,  and  knowing  Buddha  was  about  to  die 
was  coming  thence  with  all  his  followers;  his  pure  mind,  deeply 
moved,  desired  to  see  the  body  of  the  lord;  and  so,  because  of 
that  his  sincere  wish,  the  fire  went  out  and  would  not  kindle. 
Then  Kasyapa  and  his  followers  coming,  with  piteous  sighs 
looked  on  the  sight  and  reverenced  at  the  master's  feet;  and 
then,  forthwith,  the  fire  burst  out.  Quenched  the  fire  of  grief 
within;  without,  the  fire  has  little  power  to  burn.  Or  though 
it  burn  the  outside  skin  and  flesh,  the  diamond  true-bone  still 
remains.  The  scented  oil  consumed,  the  fire  declines,  the  bones 
they  place  within  a  golden  pitcher;  for  as  the  mystic  world  is 
not  destroyed,  neither  can  these,  the  bones  of  Buddha,  perish; 
the  consequence  of  diamond  wisdom,  difficult  to  move  as  Su- 
meru.  The  relics  which  the  mighty  golden-pinioned  bird  can- 
not remove  or  change,  they  place  within  the  precious  vase,  to 
remain  until  the  world  shall  pass  away;  and  wonderful!  the 
power  of  men  can  thus  fulfil  Nirvana's  laws,  the  illustrious 
name  of  one  far  spread,  is  sounded  thus  throughout  the  uni- 
verse; and  as  the  ages  roll,  the  long  Nirvana,  by  these,  the  sacred 
relics,  sheds  through  the  world  its  glorious  light,  and  brightens 
up  the  abodes  of  life.  He  perished  in  a  moment!  but  these 
relics,  placed  within  the  vase,  the  imperishable  signs  of  wisdom, 
can  overturn  the  mount  of  sorrow;  the  body  of  accumulated 
griefs  this  imperishable  mind  can  cause  to  rest,  and  banish  once 
forever  all  the  miseries  of  life.  Thus  the  diamond  substance 
was  dealt  with  at  the  place  of  burning.  And  now  those  valiant 
Mallas,  unrivalled  in  the  world  for  strength,  subduing  all  pri- 
vate animosities,  sought  escape  from  sorrow  in  the  true  refuge. 
Finding  sweet  comfort  in  united  love,  they  resolved  to  banish 
every  complaining  thought.  Beholding  thus  the  death  of 
Tathagata,  they  controlled  their  grieving  hearts,  and  with  full 
strength  of  manly  virtue  dismissing  every  listless  thought,  they 
submitted  to  the  course  of  nature.  Oppressed  by  thoughts  of 
grievous  sorrow,  they  entered  the  city  as  a  deserted  wild :  hold- 
ing the  relics  thus  they  entered,  whilst  from  every  street  were 
offered  gifts.  They  placed  the  relics  then  upon  a  tower  for  men 
and  Devas  to  adore. 


LIFE   OF   BUDDHA  451 


Division  of  the  Sariras 

Thus  those  Mallas  offered  religious  reverence  to  the  relics, 
and  used  the  most  costly  flowers  and  scents  for  their  supreme 
act  of  worship.  Then  the  kings  of  the  seven  countries,  having 
heard  that  Buddha  was  dead,  sent  messengers  to  the  Mallas 
asking  to  share  the  sacred  relics  of  Buddha.  Then  the  Mallas 
reverencing  the  body  of  Tathagata,  trusting  to  their  martial  re- 
nown, conceived  a  haughty  mind :  "  They  would  rather  part  with 
life  itself,"  they  said,  "  than  with  the  relics  of  the  Buddha  " — 
so  those  messengers  returned  from  the  futile  embassage.  Then 
the  seven  kings,  highly  indignant,  with  an  army  numerous  as 
the  rain-clouds,  advanced  on  Kusinagara;  the  people  who  went 
from  the  city  filled  with  terror  soon  returned  and  told  the 
Mallas  all :  that  the  soldiers  and  the  cavalry  of  the  neighboring 
countries  were  coming,  with  elephants  and  chariots,  to  surround 
the  Kusinagara  city.  The  gardens,  lying  without  the  town, 
the  fountains,  lakes,  flower  and  fruit-trees  were  now  destroyed 
by  the  advancing  host,  and  all  the  pleasant  resting-places  lay  in 
ruins. 

The  Mallas,  mounting  on  the  city  towers,  beheld  the  great 
supports  of  life  destroyed ;  they  then  prepared  their  warlike  en- 
gines to  crush  the  foe  without :  balistas  and  catapults  and  "  fly- 
ing torches,"  to  hurl  against  the  advancing  host.  Then  the 
seven  kings  entrenched  themselves  around  the  city,  each  army 
host  filled  with  increasing  courage;  their  wings  of  battle  shin- 
ing in  array  as  the  sun's  seven  beams  of  glory  shine;  the  heavy 
drums  rolling  as  the  thunder,  the  warlike  breath  rising  as  the 
full  cloud  mist.  The  Mallas,  greatly  incensed,  opening  the 
gates  command  the  fray  to  begin;  the  aged  men  and  women 
whose  hearts  had  trust  in  Buddha's  law,  with  deep  concern 
breathed  forth  their  vow,  "  Oh!  may  the  victory  be  a  bloodless 
one!  "  Those  who  had  friends  used  mutual  exhortations  not 
to  encourage  in  themselves  a  desire  for  strife. 

And  now  the  warriors,  clad  in  armor,  grasping  their  spears 
and  brandishing  their  swords  'midst  the  confused  noise  and 
heavy  drums  advanced.  But  ere  the  contest  had  begun,  there 
was  a  certain  Brahman  whose  name  was  Drona,  celebrated  for 
penetration,  honored  for  modesty  and  lowliness,  whose  loving 
heart  took  pleasure  in  religion.  This  one  addressed  those  kings 


452  LIFE  OF  BUDDHA 

and  said:  "  Regarding  the  unequalled  strength  of  yonder  city, 
one  man  alone  would  be  enough  for  its  defence ;  how  much  less 
when  with  determined  heart  they  are  united,  can  you  subdue  it! 
In  the  beginning  mutual  strife  produced  destruction,  how  now 
can  it  result  in  glory  or  renown  ?  The  clash  of  swords  and  bloody 
onset  done,  'tis  certain  one  must  perish!  and  therefore  whilst 
you  aim  to  vanquish  those,  both  sides  will  suffer  in  the  fray. 
Then  there  are  many  chances,  too,  of  battle :  'tis  hard  to  measure 
strength  by  appearances ;  the  strong,  indeed,  may  overcome  the 
weak,  the  weak  may  also  overcome  the  strong;  the  powerful 
champion  may  despise  the  snake,  but  how  will  he  escape  a 
wounded  body?  there  are  men  whose  natures  bland  and  soft, 
seem  suited  for  the  company  of  women  or  of  children,  but  when 
enlisted  in  the  ranks,  make  perfect  soldiers.  As  fire  when  it  is 
fed  with  oil,  though  reckoned  weak,  is  not  extinguished  easily, 
so  when  you  say  that  they  are  weak,  beware  of  leaning  over- 
much on  strength  of  body;  nought  can  compare  with  strength 
of  right  religion.  There  was  in  ancient  times  a  Gina  king, 
whose  name  was  Karandhama,  his  graceful  upright  presence 
caused  such  love  in  others  that  he  could  overcome  all  animos- 
ity; but  though  he  ruled  the  world  and  was  high  renowned,  and 
rich  and  prosperous,  yet  in  the  end  he  went  back  and  all  was 
lost!  So  when  the  ox  has  drunk  enough,  he  too  returns.  Use 
then  the  principles  of  righteousness,  use  the  expedients  of  good 
will  and  love.  Conquer  your  foe  by  force,  you  increase  his 
enmity;  conquer  by  love,  and  you  will  reap  no  after-sorrow. 
The  present  strife  is  but  a  thirst  for  blood,  this  thing  cannot  be 
endured!  If  you  desire  to  honor  Buddha,  follow  the  example 
of  his  patience  and  long-suffering!  "  Thus  this  Brahman  with 
confidence  declared  the  truth;  imbued  with  highest  principles 
of  peace,  he  spake  with  boldness  and  unflinchingly. 

And  now  the  kings  addressed  the  Brahman  thus :  "  You  have 
chosen  a  fitting  time  for  giving  increase  to  the  seed  of  wisdom : 
the  essence  of  true  friendship  is  the  utterance  of  truth.  The 
greatest  force  of  reason  lies  in  righteous  judgment.  But  now 
in  turn  hear  what  we  say :  The  rules  of  kings  are  framed  to  avoid 
the  use  of  force  when  hatred  has  arisen  from  low  desires,  or 
else  to  avoid  the  sudden  use  of  violence  in  trifling  questions 
where  some  trifling  matter  is  at  stake.  But  we  for  the  sake  of 
law  are  about  to  fight.  What  wonder  is  it !  Swollen  pride  is  a 
principle  to  be  opposed,  for  it  leads  to  the  overthrow  of  society ; 


LIFE  OF  BUDDHA  453 

no  wonder  then  that  Buddha  preached  against  it,  teaching  men 
to  practise  lowliness  and  humility.  Then  why  should  we  be 
forbidden  to  pay  our  reverence  to  his  body-relics?  In  ancient 
days  a  lord  of  the  great  earth,  Pih-shih-tsung  and  Nanda,  for 
the  sake  of  a  beautiful  woman  fought  and  destroyed  each  other ; 
how  much  more  now,  for  the  sake  of  religious  reverence  to  our 
master,  freed  from  passion,  gone  to  Nirvana,  without  regard  to 
self,  or  careful  of  our  lives,  should  we  contend  and  assert  our 
rights !  A  former  king,  Kaurava,  fought  with  a  Pandava  king, 
and  the  more  they  increased  in  strength  the  more  they  struggled, 
all  for  some  temporary  gain ;  how  much  more  for  our  not-cov- 
eting master  should  we  contend,  coveting  to  get  his  living  rel- 
ics? The  son  of  Rama,  too,  the  Rishi,  angry  with  King  Dasa- 
ratha,  destroyed  his  country,  slew  the  people,  because  of  the 
rage  he  felt;  how  much  less  for  our  master,  freed  from  anger, 
should  we  be  niggard  of  our  lives !  Rama,  for  Sita's  sake,  killed 
all  the  demon-spirits;  how  much  more  for  our  lord,  heaven- 
received,  should  we  not  sacrifice  our  lives!  The  two  demons 
A-lai  and  Po-ku  were  ever  drawn  into  contention;  in  the  first 
place,  because  of  their  folly  and  ignorance,  causing  wide  ruin 
among  men ;  how  much  less  for  our  all-wise  master  should  we 
begrudge  our  lives !  Wherefore  if  from  these  examples  we  find 
others  ready  to  die  for  no  real  principle,  how  shall  we  for  our 
teacher  of  gods  (Devas)  and  men,  reverenced  by  the  universe, 
spare  our  bodies  or  begrudge  our  lives,  and  not  be  earnest  in 
desire  to  make  our  offerings !  Now  then,  if  you  desire  to  stay 
the  strife,  go  and  for  us  demand  within  the  city  that  they  open 
wide  the  relics,  and  so  cause  our  prayer  to  be  fulfilled.  But 
because  your  words  are  right  ones,  we  hold  our  anger  for  a 
while;  even  as  the  great,  angry  snake,  by  the  power  of  charms 
is  quieted." 

And  now  the  Brahman,  having  received  the  kings'  instruc- 
tion, entering  the  city,  went  to  the  Mallas,  and  saluting  them, 
spoke  these  true  words :  "  Without  the  city  those  who  are  kings 
among  men  grasp  with  their  hands  their  martial  weapons,  and 
with  their  bodies  clad  in  weighty  armor  wait  eagerly  to  fight; 
glorious  as  the  sun's  rays,  bristling  with  rage  as  the  roused 
lion.  These  united  are,  to  overthrow  this  city.  But  whilst 
they  wage  this  religious  war,  they  fear  lest  they  may  act  irre- 
ligiously, and  so  they  have  sent  me  here  to  say  what  they  re- 
quire :  '  We  have  come,  not  for  the  sake  of  territory,  much 


454  LIFE  OF  BUDDHA 

less  for  money's  sake,  nor  on  account  of  any  insolent  feeling, 
nor  yet  from  any  thought  of  hatred;  but  because  we  venerate 
the  great  Rishi,  we  have  come  on  this  account.  You,  noble 
sirs !  know  well  our  mind !  Why  should  there  be  such  sorrow- 
ful contention!  You  honor  what  we  honor,  both  alike,  then 
we  are  brothers  as  concerns  religion.  We  both  with  equal 
heart  revere  the  bequeathed  spiritual  relics  of  the  lord.  To  be 
miserly  in  hoarding  wealth,  this  is  an  unreasonable  fault;  how 
much  more  to  grudge  religion,  of  which  there  is  so  little  knowl- 
edge in  the  world!  The  exclusive  and  the  selfishly  inclined, 
should  practise  laws  of  hospitality;  but  if  ye  have  not  rules  of 
honor  such  as  these,  then  shut  your  gates  and  guard  yourselves.' 
This  is  the  tenor  of  the  words,  be  they  good  or  bad,  spoken  by 
them.  But  now  for  myself  and  my  own  feelings,  let  me  add 
these  true  and  sincere  words : — Let  there  be  no  contention  either 
way;  reason  ought  to  minister  for  peace,  the  lord  when  dwelling 
in  the  world  ever  employed  the  force  of  patience.  Not  to  obey 
his  holy  teaching,  and  yet  to  offer  gifts  to  him,  is  contradiction. 
Men  of  the  world,  for  some  indulgence,  some  wealth  or  land, 
contend  and  fight,  but  those  who  believe  the  righteous  law 
should  obediently  conform  their  lives  to  it;  to  believe  and  yet 
to  harbor  enmity,  this  is  to  oppose  '  religious  principle '  to 
'  conduct.'  Buddha  himself  at  rest,  and  full  of  love,  desired  to 
bestow  the  rest  he  enjoyed  on  all.  To  adore  with  worship  the 
great  merciful,  and  yet  to  gender  wide  destruction,  how  is  this 
possible?  Divide  the  relics,  then,  that  all  may  worship  them 
alike ;  obeying  thus  the  law,  the  fame  thereof  widespread,  then 
righteous  principles  will  be  diffused;  but  if  others  walk  not 
righteously,  we  ought  by  righteous  dealing  to  appease  them, 
in  this  way  showing  the  advantage  of  religion,  we  cause  re- 
ligion everywhere  to  take  deep  hold  and  abide.  Buddha  has 
told  us  that  of  all  charity  '  religious  charity  '  is  the  highest;  men 
easily  bestow  their  wealth  in  charity,  but  hard  is  the  charity 
that  works  for  righteousness." 

The  Mallas  hearing  the  Brahman's  words  with  inward  shame 
gazed  at  one  another;  and  answered  the  Brahmakarin  thus: 
"  We  thank  you  much  for  purposing  to  come  to  us,  and  for  your 
friendly  and  religious  counsel — speaking  so  well,  and  reason- 
ably. Yours  are  words  which  a  Brahman  ought  to  use,  in 
keeping  with  his  holy  character;  words  full  of  reconciliation, 
pointing  out  the  proper  road ;  like  one  recovering  a  wandering 


LIFE  OF  BUDDHA  455 

horse  brings  him  back  by  the  path  which  he  had  lost.  We  then 
ought  to  adopt  the  plan  of  reconciliation  such  as  you  have 
shown  us;  to  hear  the  truth  and  not  obey  it  brings  afterwards 
regretful  sorrow." 

Then  they  opened  out  the  master's  relics  and  in  eight  parts 
equally  divided  them.  Themselves  paid  reverence  to  one  part, 
the  other  seven  they  handed  to  the  Brahman;  the  seven  kings 
having  accepted  these,  rejoiced  and  placed  them  on  their  heads; 
and  thus  with  them  returned  to  their  own  country,  and  erected 
Dagobas  for  worship  over  them.  The  Brahmakarin  then  be- 
sought the  Mallas  to  bestow  on  him  the  relic-pitcher  as  his  por- 
tion, and  from  the  seven  kings  he  requested  a  fragment  of  their 
relics,  as  an  eighth  share.  Taking  this,  he  returned  and  raised 
a  Kaitya,  which  still  is  named  "  the  Golden  Pitcher  Dagoba." 
Then  the  men  of  Kusinagara  collecting  all  the  ashes  of  the 
burning,  raised  over  them  a  Kaitya,  and  called  it  "  the  Ashes 
Dagoba."  The  eight  Stupas  of  the  eight  kings,  "  the  Golden 
Pitcher  "  and  "  the  Ashes  Stupa." 

Thus  throughout  Gambudvipa  there  first  were  raised  ten 
Dagobas.  Then  all  the  lords  and  ladies  of  the  country  holding 
gem-embroidered  canopies,  paid  their  offerings  at  the  various 
shrines,  adorning  them  as  any  golden  mountain.  And  so  with 
music  and  with  dancing  through  the  day  and  night  they  made 
merry,  and  sang.  And  now  the  Arhats  numbering  five  hun- 
dred, having  forever  lost  their  master's  presence,  reflecting  there 
was  now  no  ground  of  certainty,  returned  to  Gridhrakuta 
mount ;  assembling  in  King  Sakra's  cavern,  they  collected  there 
the  Sutra  Pitaka;  all  the  assembly  agreeing  that  the  venerable 
Ananda  should  say,  for  the  sake  of  the  congregation,  the  ser- 
mons of  Tathagata  from  first  to  last :  "  Great  and  small,  what- 
ever you  have  heard  from  the  mouth  of  the  deceased  Muni." 

Then  Ananda  in  the  great  assembly  ascending  the  lion  throne, 
declared  in  order  what  the  lord  had  preached,  uttering  the 
words  "  Thus  have  I  heard." 

The  whole  assembly,  bathed  in  tears,  were  deeply  moved  as 
he  pronounced  the  words  "  I  heard  " ;  and  so  he  announced  the 
law  as  to  the  time,  as  to  the  place,  as  to  the  person ;  as  he  spoke, 
so  was  it  written  down  from  first  to  last,  the  complete  Sutra 
Pitaka.  By  diligent  attention  in  the  use  of  means,  practising 
wisdom,  all  these  Arhats  obtained  Nirvana;  those  now  able  so 
to  do,  or  hereafter  able,  shall  attain  Nirvana  in  the  same  way. 


456  LIFE  OF  BUDDHA 

King  Asoka  born  in  the  world  when  strong,  caused  much  sor- 
row ;  when  feeble,  then  he  banished  sorrow ;  as  the  Asoka-flower 
tree,  ruling  over  Gambudvipa,  his  heart  forever  put  an  end 
to  sorrow,  when  brought  to  entire  faith  in  the  true  law;  there- 
fore he  was  called  "  the  King  who  frees  from  sorrow."  A  de- 
scendant of  the  Mayura  family,  receiving  from  heaven  a 
righteous  disposition,  he  ruled  equally  over  the  world;  he  raised 
everywhere  towers  and  shrines,  his  private  name  the  "  violent 
Asoka,"  now  called  the  "  righteous  Asoka." 

Opening  the  Dagobas  raised  by  those  seven  kings  to  take  the 
Sariras  thence,  he  spread  them  everywhere,  and  raised  in  one 
day  eighty-four  thousand  towers ;  only  with  regard  to  the  eighth 
pagoda  in  Ramagrama,  which  the  Naga  spirit  protected,  the 
king  was  unable  to  obtain  those  relics ;  but  though  he  obtained 
them  not,  knowing  they  were  spiritually  bequeathed  relics  of 
Buddha  which  the  Naga  worshipped  and  adored,  his  faith  was 
increased  and  his  reverent  disposition.  Although  the  king  was 
ruler  of  the  world,  yet  was  he  able  to  obtain  the  first  holy  fruit ; 
and  thus  induced  the  entire  empire  to  honor  and  revere  the 
shrines  of  Tathagata. 

In  the  past  and  present,  thus  there  has  been  deliverance  for 
all.  Tathagata,  when  in  the  world;  and  now  his  relics — after 
his  Nirvana;  those  who  worship  and  revere  these,  gain  equal 
merit;  so  also  those  who  raise  themselves  by  wisdom,  and  rev- 
erence the  virtues  of  the  Tathagata,  cherishing  religion,  foster- 
ing a  spirit  of  almsgiving,  they  gain  great  merit  also.  The 
noble  and  superlative  law  of  Buddha  ought  to  receive  the  adora- 
tion of  the  world.  Gone  to  that  undying  place,  those  who  be- 
lieve his  law  shall  follow  him  there;  therefore  let  all  the  Devas 
and  men,  without  exception,  worship  and  adore  the  one  great 
loving  and  compassionate,  who  mastered  thoroughly  the  high- 
est truth,  in  order  to  deliver  all  that  lives.  Who  that  hears  of 
him,  but  yearns  with  love!  The  pains  of  birth,  old  age,  dis- 
ease and  death,  the  endless  sorrows  of  the  world,  the  countless 
miseries  of  "  hereafter,"  dreaded  by  all  the  Devas,  he  has  re- 
moved all  these  accumulated  sorrows;  say,  who  would  not 
revere  him  ?  to  escape  the  joys  of  after  life,  this  is  the  world's 
chief  joy !  To  add  the  pain  of  other  births,  this  is  the  world's 
worst  sorrow!  Buddha,  escaped  from  pain  of  birth,  shall  have 
no  joy  of  the  "  hereafter  "! 


LIFE  OF  BUDDHA  457 

And  having  shown  the  way  to  all  the  world,  who  would  not 
reverence  and  adore  him?  To  sing  the  praises  of  the  lordly 
monk,  and  declare  his  acts  from  first  to  last,  without  self-seek- 
ing or  self-honor,  without  desire  for  personal  renown,  but  fol- 
lowing what  the  scriptures  say,  to  benefit  the  world,  has  been 
my  aim. 


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